Hadith & Alleged Death of Jesus -9 (Holy Prophet’s Discussion with Christian Delegation)

Here is another Qadiani argument and its refutation;

“When a delegation of sixty men from (the Christian) people of Najran came to the Holy Prophet, their chief priest discussed with him the status of Jesus and asked him as to who Jesus’ father was. The Holy Prophet said…:
A lastum to `lamuna anna rabbana la yamutu wa anna `Tsa ata `alaihi-l fana’
i.e., Do you not know that our Lord lives for ever while Jesus perished”
(Asbab an-nuzul by lmam Abu-I-Hasan Ali bin Ahmad al-Wahide of Neshapur, published in Egypt, p. 53).
What clearer testimony could there be that Jesus has died than this saying from the blessed tongue of the Holy Prophet!

The Truth:

1) The incident of the delegation of the Christians of Nejran coming to the Holy Prophet (صلى الله عليه و سلم) and their mutual dialogue is recorded in a number of Tafasir (Commentaries of the Holy Quran). Normally if one wishes to quote it, he would certainly quote it from a much better and widely known Tafsir and the one which gives the complete chain of narrators for the narration.

2) But this is not true for Qadianis. They quote it from a Tafsir, Wahidi’s Asbaab Al-Nuzul, which is though important and known, but comes no where closer to Tafasir like Al-Tabari etc. And this is not without reason. We do smell a rat here and very rightly so.

3) It is true that in Wahidi’s Asbaab Al-Nuzul the wording is same as they say but the thing we need to understand is that the author of the Tafsir does not give any chain for the narration. He rather says:

قال المفسرون‏‏

i.e. “Commentators said…

Naturally we would like to know as to who all among the commentators before him have related this narration authoritatively i.e. have given the complete chain. When we search, we find that they were Ibn Jarir Al-Tabari and Ibn Abi Hatim. And it was actually on their authority that the incident got reported in later Tafasir like Asbaab Al-Nuzul, Durr Manthur and Tafsir Kabir of Al-Raazi.

Al-Wahidi gives the particular sentence we are focusing on as;

ألستم تعلمون أن ربنا حي لا يموت وأن عيسى أتى عليه الفناء

“Don’t you know that our Lord is ever living but death did come to Jesus?”

But in the narration of both Al-Tabari and Ibn Abi Hatim the wording is:

ألستم تعلمون أن ربَّنا حيّ لا يموت، وأنّ عيسى يأتي عليه الفناء؟

“Do you not know that Our Lord (Allah) is ever living but death will come to Jesus?”

(Tafsir Al-Tabari 6/154 Narration. 6544, Ibn Abi Hatim 9/408. Both have brought it under verse 1 of Surah 3)

Moreover Nizamuddin Qumi quoted the same narration in his Tafsir Gharaib Al-Qurān generally known as Tafsir Nishapuri, with reference to Wahidi. he says;

قال الواحدي : نقل المفسرون أنه قدم على رسول الله صلى الله عليه وسلم وفد نجران

‘Wahidi said: Mufassirin have recorded that a delegation from Nejran came to the Messenger of Allah (صلى الله عليه وسلم)

and quoting the discussion on the authority of Al-Wahidi he writes;

قال : ألستم تعلمون أنه حي لا يموت وأن عيسى يأتي عليه الفناء؟

‘He (the prophet) said: ‘Do you not know that He (Allah) is Ever-living, the Eternal and death will come to Jesus?’

(Tafsir Nishapuri 2/199 under surah 3 ayah 1)

It means even Wahidi actually quoted from earlier scholars correctly and it was only some later scribe who made the mistake.

And as matter of fact even in Suyuti’s Durr Manthur (2/276) and Tafsir Kabir of Al-Raazi (4/93) exactly the same wording is quoted i.e. word يأتي (future tense) is used and not أتى  (past tense).

Not to forget both Al-Suyuti and Al-Raazi have been recognized as Mujaddids by Qadianis.

To summarize; Al-Tabari (d. 310 A.H.) and others quoted it with complete chain and the wording they give uses the future tense. Nizamuddin Qumi (d. 728 A.H.) who quoted it from Wahidi (d. 468 A.H.) also gives the wording with future tense. Suyuti and Razi quote it and they also use the word يأتي (future tense). Only in the prevalent edition of Wahidi’s Tafsir, that does not have the chain of narrators even, uses the word with past tense.

Having gone through all this detail any sensible person will agree that the wording as found in Al-Tabari and Ibn Abi Hatim and quoted by Nizamuddin Qumi, Suyuti and Razi is the real authority in this case.

The narration is evidence against Qadianis:

4) All this detail not only smokes off the Qadiani argument and unveils their cunning tricks but also establishes that the actual wording of the narration is a proof that Jesus (عليه السلام) did not die hence the Prophet (صلى الله عليه و سلم) used the word signifying the death of Jesus (عليه السلام) as a phenomenon yet to take place.

Verily the narration is infact an Islamic evidence against the heretic Qadiani belief!

Will some Qadiani like to argue and explain why they play dirty tricks?

May Allah guide all!


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9 thoughts on “Hadith & Alleged Death of Jesus -9 (Holy Prophet’s Discussion with Christian Delegation)

  1. And they deceive people with just that twisted *past* tense ? What a shame ! Innocent people get caught up by this small twisted *past tense* of ahmadis !

    May Allah guide the ahmadis to Islam

    • They quote what suits them even if it is not authentic and ignore which does not suits them even if it is more authentic

      thats the sign of true hypocrite

  2. Its interesting and very well presented!
    Having followed the ‘cult’ for years as a child of a Murabbi I know Ahmadiyya can’t withstand such a thorough research. All you people need is to spread the work around…

    This site is simply wonderful! May ALLAAH bless you all!

    • I hope other ahmadis will be able to see the clear proofs.

      by the way according to MGA himself life and death of ISA(AS) is a non issue and not something for which we go on fighting and debating

      but for ahmadis this is the only issue 🙂

  3. do you understand that it is the Quran alone that is infallible – the system of verification for hadith is highly refined and crucial to drawing nearer to the truth – but hadith are not infallible – the hadith should be used to support one’s search for truth – given this understadning, the fact that there is a reliable version of this hadith in existence well before the time of any Ahmadi Muslim ‘fabrications’, and given that this version translates as past tense – that Jesus did die – gives weight to the argument that Jesus will not jump out of the sky one day, and rather that the ascension and return of Jesus can be interpreted in another way – in a way that perhaps fits more squarely with logic, reason, and human experience

    Ahmadi Muslims are not engaged in any sophisticated display of smoke and mirrors – and anyone who can competently utilize simple reason will see this – the Ahmadi Muslims do not say “look this hadith says ‘Jesus did die’ not ‘Jesus will die’ so there we have it folks! case closed end of story”

    The Ahmadi Muslims do say that there is room for the interpretation of the ascension and return of Jesus that we have proferred – the hadith in question here is a small bit of evidence that our claim is not groundless – indeed the hadith that you have called us out on indicates that well before the advent of The Promised Messiah, Mirza Ghulam Ahmad, there must have been debate about this issue as there are conflicting versions and interpretations of various hadith – some indicating that Jesus died and some that Jesus will die – the point is that even then the scholars of the time were disucssing this issue – and i am sure that scholars on either side of the debate were sincere in their beliefs and opinions and offered sound arguments for their beliefs – and i am also sure that any true scholar was not calling his brother, who held a different opinion, a liar and less than human

    • No it was not much issue Ijmah is and was on return of ISA(AS) from the past now u just hear bit more voices who claim ISA(AS) has died after sir syed specially.

      and when the scholors objects rejected the ahadith which talks about ISA(AS) being dead they didnt just reject them coz those were against belief they rejected them coz they found them unauthentic and in contradiction with QURAN and Ahadith.

      but ahmadis just take any hadith that suits them without looking at the other evidence related to narration.

      No once Prophet (PUBH) talks about SOME ONE like ISA(AS) or he himself returning [coz MGA claimed to be like Prophet (PUBH) more than he is like ISA(AS) ]

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