Javed Ahmed Ghamidi’s esteemed teacher, Imam Amin Ahsan Islahi, in the mentioned verse of Surah Aale Imran, did not interpret the word tawaffā as meaning the seizing of the soul or death. He has taken it to mean ‘taking completely’ instead. Therefore, he does not believe in the death of Jesus, peace be upon him. According to him, the stance of the majority of scholars is correct, which states that God lifted Jesus (PBUH) while he was alive. To substantiate his position, he has presented several other arguments in addition to the meaning of tawaffā. The summary of these arguments is as follows:
This is the summary of the position of Imam Amin Ahsan Islahi. Details are as follows:
The original meaning of tawaffā in Arabic is ‘to take something completely’ or ‘to seize something completely’. The use of this word to mean ‘to cause death’ is not literal but metaphorical. Words that are used in both their literal and metaphorical meanings depend on context indicators for their correct interpretation. The following context indicators are against interpreting tawaffā here as causing death:
First, this occasion is about the promise of victory and glad tidings from Allah to Prophet Jesus and his followers. The stories of all messengers testify that when their nations intended to kill them, Allah gave them the glad tidings of His protection and victory. If we look at this verse, it is clear that the whole verse is about glad tidings and the promise of victory. In this context, how can one say, ‘I am going to cause you to die’? That would have been what the Jews wanted. The only difference would have been that death would not have come at the hands of the Jews but through divine action.
Second, if tawaffā here means causing death, then the words ‘Rafiuka Ilayya’ (raising you to Myself) that follow become entirely unnecessary. What would be the point of saying, 'I am going to cause you to die and raise you to Myself'? The context suggests that the words ‘Rafiuka Ilayya’ are clarifying the meaning of tawaffā, indicating that your tawaffā will be in the form of being raised to Me.
Third, the meaning of ‘Rafiuka Ilayya’ as merely elevating in rank is incorrect. In such a case, the word ‘Ilayya’ (to Me) becomes redundant, and no word in the Qur’an is used redundantly. If the expression of a higher status was the sole purpose, then in Arabic, ‘Rafiuka’ would have sufficed; ‘Ilayya’ was not needed. Look at the Qur’an, where this word is used to express the notion of higher status, it is used without ‘Ilayya’. For example:
‘مِنْهُمْ مَّنْ كَلَّمَ اللّٰهُ وَرَفَعَ بَعْضَهُمْ دَرَجٰتٍ’ – ‘Among them are also those whom Allah spoke to and raised some of them in degrees. (2:253)’
‘وَلَوْ شِئْنَا لَرَفَعْنٰهُ بِهَا وَلٰكِنَّهٗ٘ اَخْلَدَ اِلَي الْاَرْضِ’ – ‘And if We had willed, We could have elevated him with Our signs, but he clung to the earth. (7:176)’
‘وَرَفَعْنٰهُ مَكَانًا عَلِيًّا’ – ‘and [like Abraham] We had made him rise to a lofty status. (19:57)’
Fourth, in another place in the Qur’an where this subject is mentioned, the word Mutawaffīka (causing you to die) is completely omitted. After negating the killing and crucifixion, the only thing affirmed is being raised. ‘Bal Rafaa‘hu Allahu Ilayhi’ (But Allah raised him to Himself) is a very clear indication that the Qur’an is describing the literal form of tawaffā as Allah raising him towards Himself. Look at the verse:
وَمَا قَتَلُوْهُ وَمَا صَلَبُوْهُ وَلٰكِنْ شُبِّهَ لَهُمْ وَاِنَّ الَّذِيْنَ اخْتَلَفُوْا فِيْهِ لَفِيْ شَكٍّ مِّنْهُ مَا لَهُمْ بِهٖ مِنْ عِلْمٍ اِلَّا اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوْهُ يَقِيْنًا ۣ . بَلْ رَّفَعَهُ اللّٰهُ اِلَيْهِ وَكَانَ اللّٰهُ عَزِيْزًا حَكِيْمًا .
Neither did they kill him nor did they crucify him; in fact, the matter was muddled up for them. Those who are disagreeing in this are inflicted with doubts about it; they have no knowledge about it; they are only following conjectures. They certainly did not slay him; in fact, God had lifted him up to Him. And God is Mighty, very Wise. (4:157-158)
This verse was the most appropriate place to explain how Jesus (PBUH) died because here the Qur’an vehemently and forcefully refutes those who claimed his killing or crucifixion. If he had indeed died, the Qur’an would have clearly stated at this point that he was neither killed nor crucified but rather Allah gave him death. However, not only did the Qur’an refrain from saying this, but it also did not use the word tawaffā (causing death) here. Only the phrase ‘Rafa‘hu Allahu Ilayhi’ (Allah raised him to Himself) is used. Any discerning person can estimate how little room there is to interpret death from this Raf‘ (raise) after the negation of killing and crucifixion.
وَمُطَهِّرُكَ مِنَ الَّذِيْنَ كَفَرُوْا – Wa mutahhiruka mina alladhīna kafarū (purifying you from those who disbelieve) means separating you from the impure society and placing you among the righteous and virtuous. It’s a divine practice for prophets, peace be upon them, to stay among their people as long as there is some hope of their people to become believers. This hope ends when the people plot to kill the prophets. At that time, the prophets migrate following the divine command. Just as after the separation of the soul, the body is left only to decay and decompose, similarly, after the departure of a prophet, his rejecters are left to nothing but humiliation and disgrace. The prophets and their companions leave the impure environment and enter a pure and healthy one, which enhances their spiritual strength and health. On the contrary, the enemies of prophets, deprived of life-giving elements, swiftly move towards destruction... Since the ascension of Jesus (PBUH) to heaven is also a form of migration, he, like all other prophets who migrated, was given the glad tidings of victory and success after his migration, as mentioned later.’ (Tadabbur-e-Qur’an 2/103-105)
Javed Ahmed Ghamidi, with utmost respect, does not agree with the stance of Imam Amin Ahsan Islahi. His difference with Islahi’s arguments is based on the following points:
Firstly, Allah declared His protection of Jesus (PBUH) from the treachery of the Jews. Despite their relentless efforts, they were neither able to kill nor crucify him. It was Allah Himself who took Jesus’s soul.
Secondly, Allah announced the preservation of Jesus’s body from any form of disrespect. To ensure this, He raised it to Himself, safeguarding every aspect of his existence from harm.
Thirdly, Allah provided solace by assuring that He would remove Jesus (PBUH) from the presence of his enemies and take him to the company of the righteous and virtuous. In essence, this aligns with Allah’s practice regarding His messengers: after completing their mission and delivering the divine argument, He commands them to leave the deniers so His punishment may befall those who reject the truth.
As for the glad tidings, it has been explicitly stated that the followers of Jesus (PBUH) will always prevail over those who reject his message. Additionally, a perpetual penalty of subjugation was imposed on the deniers, lasting until the end of time.
This is a summary of the stance of Imam Amin Ahsan Islahi and in comparison, the stance of Javed Ahmed Ghamidi. The comparison clearly shows that the prominent evidence of Amin Ahsan Islahi’s position is that the verse and its context emphasize the glad tidings and the promise of victory from Allah. If death were to be interpreted, the event would not manifest as a symbol of glad tidings and victory; instead, it would become a manifestation of the Jews' desire. Since this argument has also been adopted by other scholars, it is appropriate to understand Javed Ahmed Ghamidi’s position in more detail. We clarify this in the following two points:
A. The Sunnah of Allah, divine practice, regarding His messengers is that once the argument has been completed upon the addressees, the primary responsibility of the messenger is fulfilled. The next phase is the imposition of divine punishment upon the transgressors, and reward for the believers. On this occasion, Allah Almighty decides about the life of the messenger according to the condition of the nation. If He plans to establish the reward and punishment in presence of the messenger, He keeps the messenger alive, otherwise, He puts him to death. In Surah Al-Mu’min and Surah Yunus, Allah Almighty has informed the Messenger of Allah, may the blessings and peace of Allah be upon him, of this Sunnah of His. The verses read:
فَاصْبِرْ اِنَّ وَعْدَ اللّٰهِ حَقٌّ فَاِمَّا نُرِيَنَّكَ بَعْضَ الَّذِيْ نَعِدُهُمْ اَوْ نَتَوَفَّيَنَّكَ فَاِلَيْنَا يُرْجَعُوْنَ
[They are not believing, O Prophet!] So, be patient. There is no doubt that the promise of God is true. Then We shall show you some part of the torment with which We are threatening them with or give you death and then deal with them; nevertheless they have to return to Us alone. (40:77)
وَاِمَّا نُرِيَنَّكَ بَعْضَ الَّذِيْ نَعِدُهُمْ اَوْ نَتَوَفَّيَنَّكَ فَاِلَيْنَا مَرْجِعُهُمْ ثُمَّ اللّٰهُ شَهِيْدٌ عَلٰي مَا يَفْعَلُوْنَ.
We shall definitely show you a part of what We are promising them [O Prophet] Or give death to you and thereafter deal with them. Nevertheless, they have to return to Us. Then God is a witness to what they are doing. (10:46)
Imam Amin Ahsan Islahi, in his interpretation of the verse, writes:
The address is to the Prophet Muhammad (PBUH). The meaning is that the punishment they are being warned about, which they are considering empty threats due to its delay, and for which they are impatiently urging you, may be partly shown to them during your lifetime if Divine wisdom deems it appropriate. Otherwise, Allah will grant you death, and their return will be to Him. Then, Allah will lay bare all their records in front of them. (Tadabbur-e-Qur’an 4/60)
In the mission of Jesus (PBUH), this stage arrived when the Israelites were fully prepared to implement their plan. At this juncture, Allah decided to take the approach of death of his messenger. Thus, Allah announced His support and glad tidings for Jesus by declaring that He would take Jesus’s soul and purify his noble person from the deniers. The matter of reward and punishment for the Israelites would be such that the followers of Jesus – the Christians – will remain dominant over the rejecters – the Jews – until the Day of Judgment. The verse states:
وَمَكَرُوْا وَمَكَرَ اللّٰهُﵧ وَاللّٰهُ خَيْرُ الْمٰكِرِيْنَ . اِذْ قَالَ اللّٰهُ يٰعِيْسٰ٘ي اِنِّيْ مُتَوَفِّيْكَ وَرَافِعُكَ اِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِيْنَ كَفَرُوْا وَجَاعِلُ الَّذِيْنَ اتَّبَعُوْكَ فَوْقَ الَّذِيْنَ كَفَرُوْ٘ا اِلٰي يَوْمِ الْقِيٰمَةِ ثُمَّ اِلَيَّ مَرْجِعُكُمْ فَاَحْكُمُ بَيْنَكُمْ فِيْمَا كُنْتُمْ فِيْهِ تَخْتَلِفُوْنَ
[This is what happened] and the Israelites started to devise covert schemes [against him] and [in response] God also devised a hidden scheme and in such scheming God is the best.
At that time when God said: Jesus, I have decided to give you death and lift you up to Myself and I shall purify you from those who have disbelieved in you and shall grant your followers supremacy over these disbelievers until the Day of Judgement. Then to Me finally you shall all have to return. So, at that time, I shall give verdict on what you have been differing in. (3:54-55)
B. When a Messenger of Allah completes the argument against his rejecters, and they become utterly helpless against his evidence and arguments, they start looking for ways to get rid of the Messenger. Typically, they resort to two methods: either they exile the Messenger or plot to kill him. The Qur’an makes it clear that the communities of the Messengers have dared to adopt both these methods. In Surah Ibrahim, where the stories of Allah’s Messengers are narrated, there is also a mention of the disbelievers threatening to exile the Messengers:
وَقَالَ الَّذِيْنَ كَفَرُوْا لِرُسُلِهِمْ لَنُخْرِجَنَّكُمْ مِّنْ اَرْضِنَا٘ اَوْ لَتَعُوْدُنَّ فِيْ مِلَّتِنَا فَاَوْحٰ٘ي اِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظّٰلِمِيْنَ.
At this, the disbelievers said to their messengers: ‘We shall definitely banish you from our land or you will have to ultimately return to our way.’ Then their Lord revealed to them: “We shall destroy these unjust people. (14:13)
Imam Amin Ahsan Islahi interprets the above verse in the following words:
In the life of every Messenger, there eventually comes a phase when, being exhausted by his call, his people give him the notice that he must revert to their faith, or they will exile him from their land. When the situation reaches this point, Allah Almighty, through revelation, gives His Messengers glad tidings that He will destroy those oppressors and after which He will settle His Messengers on the Earth. (Tadabbur-e-Qur’an 4/317)
In Surah Al-Isra, there is mention of these very ploys by the disbelievers of Quraysh concerning the Messenger of Allah, peace be upon him:
وَاِنْ كَادُوْا لَيَسْتَفِزُّوْنَكَ مِنَ الْاَرْضِ لِيُخْرِجُوْكَ مِنْهَا وَاِذًا لَّا يَلْبَثُوْنَ خِلٰفَكَ اِلَّا قَلِيْلًا.
They are bent upon uprooting you from this land and driving you away from it. But if this happens, then they too will not be able to stay here for long. (17:76)
Similarly, it is a well-known fact that on the night when Prophet Muhammad (PBUH) migrated from Mecca, the disbelievers of Quraysh had plotted his murder.
In the case of Prophet Abraham (PBUH), this action had actually been carried out. Surah Ankabut informs that when Abraham’s addressees had no answer to his call, they decided to kill him and even acted upon it, but Allah Almighty kept him well protected:
فَمَا كَانَ جَوَابَ قَوْمِهٖ٘ اِلَّا٘ اَنْ قَالُوا اقْتُلُوْهُ اَوْ حَرِّقُوْهُ فَاَنْجٰىهُ اللّٰهُ مِنَ النَّارِ...
So, [when Abraham presented his message,] the only reply his nation gave was that they began saying to one another: ‘Kill him or burn him.’ Then God saved him from the fire… (29:24)
Regarding the matter of Jesus (PBUH), the Israelites resolved to kill him and, for this purpose, devised a conspiracy. The Qur’an refers to their scheme with the words wa makarū (and they plotted). This conspiracy was similar to the plans made by the people of Prophet Abraham's nation before Jesus (PBUH) and by the people of Prophet Muhammad's nation after Jesus (PBUH). The Qur’an uses the term makr (plot) to describe the conspiracy against Prophet Jesus and the term kayd[116] (scheme) to refer to the conspiracy against Prophet Abraham. In Surah As-Saffat, it is stated:
فَاَرَادُوْا بِهٖ كَيْدًا فَجَعَلْنٰهُمُ الْاَسْفَلِيْنَ.
So, they tried to play a trick with him; but We did not let them succeed. (37:98)
When the nations decide to adopt such a brutal treatment with the Messengers of Allah, Allah then protects His Messengers and enforces the decree upon those nations. At this point, the Messenger is separated from that nation. The separation can occur in the form of migration to a different land while alive, or migration to the heavens through death. In both cases, it is a migration towards Allah, which manifests according to His command and His wisdom. The Qur’an has described this with reference to Prophet Abraham (PBUH) using the terms muhājirun ilā rabbī (a migrant towards my Lord) and dhāhibun ilā rabbī (one who goes to my Lord). This was the occasion when the people of Prophet Abraham (PBUH) decided to kill or burn him:
... وَقَالَ اِنِّيْ مُهَاجِرٌ اِلٰي رَبِّيْ اِنَّهٗ هُوَ الْعَزِيْزُ الْحَكِيْمُ.
Abraham [saw that none except him is prepared to believe in him, he] said: I migrate towards my Lord. Indeed, He alone is Powerful and very Wise. (29:26)
وَقَالَ اِنِّيْ ذَاهِبٌ اِلٰي رَبِّيْ سَيَهْدِيْنِ.
Abraham said: [Leaving you aside, now] I shall go towards my Lord. He shall definitely guide me. (37:99)
Javed Ahmed Ghamidi writes about this migration of Prophet Abraham (PBUH):
This is an expression of migration from his nation after Abraham (PBUH) had conclusively communicated the truth to them. When people are after killing a warner from God, His messengers are directed in this manner to migrate from them. On such occasions, it is not known what will happen in the future. Thus, it is needed that every step that the Lord guide them on whose trust such a big decision has been made. These words express precisely this trust in God. (Al Bayan 4/275)
After completing the argument against the nation of Lot and Shuayb (peace be upon them), when Allah decreed the punishment, He also separated these Messengers from their nations. Prophet Lot was commanded to take his family, except his wife, and leave his town. It is said about Prophet Shuayb (PBUH) that Allah delivered him and those who believed with him from the oppressors. This is mentioned in the following verse of Surah Hud:
قَالُوْا يٰلُوْطُ اِنَّا رُسُلُ رَبِّكَ لَنْ يَّصِلُوْ٘ا اِلَيْكَ فَاَسْرِ بِاَهْلِكَ بِقِطْعٍ مِّنَ الَّيْلِ وَلَا يَلْتَفِتْ مِنْكُمْ اَحَدٌ اِلَّا امْرَاَتَكَ اِنَّهٗ مُصِيْبُهَا مَا٘ اَصَابَهُمْ اِنَّ مَوْعِدَهُمُ الصُّبْحُﵧ اَلَيْسَ الصُّبْحُ بِقَرِيْبٍ.
The angels said: Lot! We have been sent by your Lord; [rest assured;] they will not even be able to come near you. So, leave this place with your family in the last part of the night and none of you should look back, except for your wife, because she is to go through what these people will go through. The time of morning is fixed for their [punishment. Why do you worry?] Is not the morning near? (11:81)
وَلَمَّا جَآءَ اَمْرُنَا نَجَّيْنَا شُعَيْبًا وَّالَّذِيْنَ اٰمَنُوْا مَعَهٗ بِرَحْمَةٍ مِّنَّاﵐ وَاَخَذَتِ الَّذِيْنَ ظَلَمُوا الصَّيْحَةُ فَاَصْبَحُوْا فِيْ دِيَارِهِمْ جٰثِمِيْنَ.
[At this,] when Our directive was issued, We delivered with Our special blessing Shu‘ayb and those who had embraced faith with him, and those who had been unjust [to their souls] were struck by a roar and they were left lying face down in their houses. (11:94)
As for Jesus (PBUH), the method adopted to save him from the Israelites and to migrate him towards Allah was that Allah caused him to die and lifted his blessed body away from them. It is stated in Surah An-Nisa:
وَمَا قَتَلُوْهُ وَمَا صَلَبُوْهُ وَلٰكِنْ شُبِّهَ لَهُمْ وَاِنَّ الَّذِيْنَ اخْتَلَفُوْا فِيْهِ لَفِيْ شَكٍّ مِّنْهُ مَا لَهُمْ بِهٖ مِنْ عِلْمٍ اِلَّا اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوْهُ يَقِيْنًا ۣ . بَلْ رَّفَعَهُ اللّٰهُ اِلَيْهِ وَكَانَ اللّٰهُ عَزِيْزًا حَكِيْمًا .
Neither did they kill him nor did they crucify him; in fact, the matter was muddled up for them. Those who are disagreeing in this are inflicted with doubts about it; they have no knowledge about it; they are only following conjectures. They certainly did not slay him; in fact, God had lifted him up to Him. And God is Mighty, very Wise. (4:157-158)
Among these verses, bal rafa‘ahu Allāhu ilayh means that Allah took the soul of Jesus (PBUH) and lifted his body from within the Israelites. Javed Ahmed Ghamidi writes:
The clarification of this lifting is provided by the Qur’an in verse 55 of Surah Al-Imran (3) in such a manner as after death, Allah will lift him towards Himself. This means that the soul will be taken and his body will also be lifted so that his enemies cannot dishonor it. Jesus (PBUH) was a Messenger of Allah, and concerning Messengers, Allah’s law in the Qur’an is that He protects them, and their enemies are never successful in harming them until their mission is accomplished. Likewise, Allah does not tolerate the insult and humiliation of them, and those who pursue it are, after being given a certain extent of respite, inevitably protected by Allah from their overreach. (Al-Bayan 1/573)