Because it is false. The Prophet Muhamamd pbuh told us that 'Isa will return. There is no valid reason for you to reject the authentic teachings of the Prophet Muhammad pbuh.
If you consult the tafsir you will see that Idris was 'raised up' to heaven as well, where his soul was taken by the angel of death.
Irrespective of how you interpret an individual verse there is a unanimous consensus amongst the Muslim scholars concerning the descent of 'Isa as it is established in so many authentic mutawâti ahâtîth. There is no basis for someone to deny it.
Also the reports concerning the interpretation of the verse you quoted are not all of strong authenticity. It is amazing that you reject the MOST AUTHENTIC narrations which unanimously affirm the descent of Isa, but then you substantiate your claim by quoting narrations of arguable authenticity concerning the opinions of the sahaba!!
He is alive but is no longer in the life of Ad-Dunya, which is what the verse is referring to. He is alive and with Allah. This is confirmed in the most authentic ahadith.
I already showed you what the correct meaning is but you ignored the answer:
Answered by Sheikh Khâlid al-Sayf
The word “tawaffâ”
The word “tawaffâ” essentially means for something “to arrive at its fulfillment”, like the period of time being fulfilled of a person’s months and days on Earth. The word is also used to mean “to take or receive in full” like in “tawaffaytu al-mâl” meaning “I received the money in full. Actually, these two meanings are very close to each other.
The word “tawaffâ” does not mean “to die” except in the presence of a contextual indicator that shows that this meaning is intended. It may be used to mean death or other things, but this is something understood from the context in which the word is being used.
In Arabic, there are three usages in which the word “tawaffâ” is used:
The first is “sleep”. Allah says: “Allah takes (yatwaffâ the souls at the time of their death, and those that die not during their sleep; then He withholds those on whom He has passed the decree of death and sends the others back till an appointed term; most surely there are signs in this for a people who reflect.” [Sûrah al-Zumar: 42]
Here the word “tawaffâ” refers to the taking the souls from their voluntary actions during sleep and withholding fully the rational faculties and discretion until the person wakes up.
The second is “death”. This is in the context of a person’s time coming to an end. Here, the soul is taken without the body, so that Allah takes over full possession of the soul. Allah says: “until, when death comes unto one of you, Our messengers receive him (tawaffathu) , and they neglect not.” [Sûrah al-An`âm: 61]
As for the body, there is no reference to it being taken or received. It remains on the Earth and is covered by the soil.
The third is the taking of the body and soul together. This is what happened with Christ (peace be upon him). In this way, he ceased to be in the state of the people of Earth who need food, drink, clothing, and rest. His state is not like that of the denizens of the Earth in such matters.
Here we have the meaning of “tawaffâ” in the verse: “Behold! Allah said: ‘O Jesus! I will take you (mutawaffîka) and raise you to Myself” [Sûrâh Âl `Imrân: 55] It means that Allah will take him and raise him up from the Earth without death. There are two possible, equally valid understandings of this:
1. Allah is saying: “I am raising you up wholly so that they will not beset you with anything.”
2. Allah is saying: “I am receiving you.”
Nowhere does Allah ever mention in the Qur’ân that Christ died or was killed. If Allah had wanted to inform us that Jesus (peace be upon him) had died, he would have said: “They did not kill him nor did they crucify him. Instead he died.” This is not what is being said in the Qur’ân. If Allah had intended death when he says “tawaffâ” that would make Christ (peace be upon him) no different than the rest of the people in that their souls are taken up. If Christ’s soul had left his body, his body would have remained on Earth like the bodies of the rest of the Prophets. This is why Allah says: “Nay, Allah raised him up to Himself” [Sûrah al-Nisâ’: 158] in order to make it clear that the raising up took place upon both the soul and the body.
This is attested to by all the authentic hadîth regarding the descent of Jesus (peace be upon him) at the end of time in body and soul. These hadîth are many and they are well-known. They have reached us with so many lines of transmission so as to be mutawâtir.
Jesus’ return is also attested to by Allah’s words: “And there is none of the People of the Scripture but will certainly believe in him before his death. And on the Day of Resurrection, he will be a witness against them.” [Sûrah al-Nisâ: 159]
This verse refers to his death after returning at the end of time. This is why the verb “will certainly believe” comes a promise that is indicative of the future tense.
Then we have the hadîth where the Prophet (peace be upon him) said: “By Him in Whose hand is my life, the son of Mary (peace be upon him) will descend among you as a just judge. He will break crosses, kill swine and abolish Jizya and the wealth will pour forth to such an extent that no one will accept it.” [ (2222) and Sahîh Muslim (155)]
In summary, the term “tawaffâ” in Arabic does not in itself apply to the spirit to the exclusion of the body, or necessarily to both together, nor to sleep – except by way of the context in which it is used. This is the case for many Arabic words.
The word “raf`”
The word “raf`” essentially means “to place”. It can be used for physical objects or for abstract concepts. With respect o physical objects, its literal meaning is that of being moved to a higher position. And object can be raised. A plane or a wave can rise on its own.
With respect to abstract meanings, the term is understood according to the requirements of how it is being used. For example, the Prophet (peace be upon him) said: “The pen is lifted from three, the child until he matures…” In this context, it refers to the absence of legal accountability. In another context, we say that a person experiences a raise in his social status, prestige, and nobility.
As for the meaning of “raf`” in the verse: “Nay, Allah raised him up to Himself” [Sûrah al-Nisâ’: 158], this refers to being raised in a physical, spatial sense. This is because when the word is used in connection with physical bodies, it is meant literally to mean movement to a higher position in space. This is what occurred with Christ (peace be upon him).
The understanding of actual movement through space is further supported by the fact that the verb is followed by prepositional phrase “ilayhi” (to Himself).
In summary, the term “raf`” as used in the verse is on its literal meaning that Jesus (peace be upon him) was raised up in both body and spirit, since the term is used literally in this way when referring to physical bodies. It is not to be understood metaphorically. You ignore the most authentic chains of narration but substantiate your argument with the weakest! Can there be any worse fallacy?
There are numerous AUTHENTIC ahadith reported ON THE AUTHORITY OF IBN ABBAS concerning the descent of Jesus, so will you deny these in favor of fabricated quotations?
I also find it repugnant that you just PLAGIARISE this material from different sources and paste it as though it is your own. You copied the above from Tariq Hashimi's Renaissance article.
In that he is a mortal and is not divine. Neither of which negates his second coming which is established beyond a shadow of a doubt in hundreds of authentic ahadith. You don't have a single valid reason to deny it.
Ahmad Shafaat has absolutely no qualifications in the sciences of ahadith. He is not 'reviving' them; we already had great hadith scholars of this century like Shaykh Ahmad Shakir, Shaykh Al-Albani, Shaykh Abdul-Muhsin Al-Abbad, and so on. It is high time that we go to the scholars for knowledge and not the unqualified ignoramus, just as we go to the Medical Physicians for treatment and not some guy at a corner stand.
The classic fallacy known as petitio principii. M. A. Malek - who you have
plagiarised from as opposed to articulating your own arguments, which is a direct violation of our forum rules - has assumed what he has yet to prove. He translated tawaffa as 'die' and has extrapolated from the verse accordingly to prove...that Jesus died. The verse gives no support to the notion that he never came to know of their deviation after him, he merely affirms that it was Allah swt who saw how they took his pristine creed and corrupted it.
I already showed this claim has absolutely no academic value or scholarly basis. As Shaykh Yasir Qadhi points out in his in-depth analysis on this topic, it betrays the utter paucity of the claimant's knowledge of hadith sciences. There are absolutely no shias in the chain of narration for the authentic ahadith. Fabricated ahadith do exist, and many were fabricated with devious intent, but the fabricated ahadith have been seperated from the authentically transmitted ahadith through a rigorous procedure. If you are ignorant of that procedure then how can you possibly hope to pass judgement on a subject you are ignorant of? Educate yourself first, please.
No your belief in the prophet is incomplete because you reject the authentically transmitted teachings of the Prophet Muhammad pbuh with absolutely no reason to do so. As for why these concepts do not come in the Qur'an, I already answered that but you ignored my response. They are prophecies not articles of faith. The Prophet Muhammad pbuh prophecized many things, big and small, they don't all appear in the Qur'an because the Qur'an is for individual guidance.
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