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GREAT ISLAMIC DEBATE

The Nature of the Death & Return of

SAYYIDUNA ISA IBN MARYAM (عليه السلام)

Was He Raised Alive to the Heavens? Did He Die a Natural Death? Will He Return?

Based on Quran, Hadith (Bukhari, Muslim, Tirmidhi, Abu Dawud, Ibn Majah), and Classical Scholarship

 

INTRODUCTION & CONTEXT

This debate addresses one of the most significant eschatological questions in Islamic theology: the circumstances of the departure of Prophet Isa ibn Maryam (Jesus son of Mary, peace be upon him) from this world, and the orthodox belief in his Second Coming (Nuzul al-Isa). The debate is between:

 

POSITION A — Mainstream Sunni Muslims

Isa (AS) was NOT crucified, was raised ALIVE bodily to the heavens (Rafa’), is alive in the second heaven, and WILL return physically before the Day of Judgement. This is the position of the vast majority of classical and contemporary scholars (Ijma’ – consensus).

POSITION B — Qadiani / Rationalist View

Isa (AS) survived the crucifixion, eventually died a natural death (possibly in Kashmir, India), was raised only spiritually (not bodily), and will NOT return physically. This position is associated with Mirza Ghulam Ahmad (founder of Ahmadiyya) and some modernist thinkers. Note: The vast majority of Muslim scholars declare this view heretical.

 

ROUND 1: WAS ISA (AS) CRUCIFIED OR RAISED?

 

THE KEY VERSE — Surah An-Nisa (4:157-158)

 

وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ ۚ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًا ﴿١٥٧﴾ بَل رَّفَعَهُ اللَّهُ إِلَيْهِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا ﴿١٥٨﴾

“And [for] their saying, ‘Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.’ And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise.”

Surah An-Nisa 4:157-158

 

✦ BELIEVER (Mainstream Muslim View)

✦ CHALLENGER (Qadiani/Rationalist View)

BELIEVER’S ARGUMENT:

 

The verse is unambiguous: ‘Wa ma qataloohu wa ma salaboohu’ — they did NOT kill him and did NOT crucify him. The phrase ‘Bal rafa’ahu Allahu ilayhi’ (Rather, Allah raised him to Himself) uses ‘Bal’ which in Arabic is an emphatic contrast, meaning a complete and total raising — body and soul.

 

The word ‘Rafa” (رفع) in classical Arabic and Quranic usage refers to a PHYSICAL elevation when paired with a person. Allah used the same word for Idris (AS): ‘Wa rafa’nahu makanan ‘aliyya’ (19:57) — indicating bodily ascension.

 

All four major Sunni schools (Hanafi, Maliki, Shafi’i, Hanbali) unanimously hold that Isa (AS) was raised bodily and is alive. This is ijma’ (scholarly consensus).

CHALLENGER’S ARGUMENT (Qadiani/Modernist):

 

‘Shubbiha lahum’ means it was made to appear to them that he was crucified — meaning he appeared to die but was merely unconscious (‘swoon theory’). He later survived and migrated.

 

‘Rafa” can mean spiritual elevation in status, not necessarily bodily ascension. It is used metaphorically in Arabic, e.g., Allah ‘raises’ the ranks of believers (58:11) without meaning bodily elevation.

 

MAINSTREAM REBUTTAL: The swoon theory is rejected by virtually all classical tafsir scholars including Imam al-Tabari, Ibn Kathir, Al-Qurtubi, and Al-Razi. The Quran explicitly says ‘they did not kill him CERTAINLY (yaqinan)’ — this rules out any ambiguity about his state.

 

ROUND 2: THE MEANING OF ‘MUTAWAFFIKA’ — DID ISA DIE?

 

THE TAWAFFA VERSE — Surah Aal-Imran (3:55)

 

إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ

“[Mention] when Allah said, ‘O Jesus! Indeed I will take you (Mutawaffika) and raise you to Myself and purify you from those who disbelieve and make those who follow you superior to those who disbelieve until the Day of Resurrection…'”

Surah Aal-Imran 3:55

 

✦ BELIEVER (Mainstream Muslim View)

✦ CHALLENGER (Qadiani/Rationalist View)

BELIEVER’S ARGUMENT:

 

‘Mutawaffika’ (إِنِّي مُتَوَفِّيكَ) does NOT necessarily mean ‘I will cause you to die.’ The root ‘Tawaffa’ has multiple meanings in Arabic: (1) to take in full, (2) to take in sleep, (3) to cause death.

 

Imam al-Tabari and the majority of classical scholars explain this as: ‘I will take you (lift you up), completing your mission’ — i.e., Allah will TAKE HIM (raise him bodily), not cause him to die first.

 

The verse in Surah Al-Maidah (5:117) supports this: Isa says, ‘I was a witness over them as long as I was among them; but when You took me (tawaffaytani), You were the Observer over them.’ This is a FUTURE statement Isa will make on the Day of Judgement — meaning his Tawaffa (taking) has NOT yet occurred.

 

Imam Ibn Kathir writes in his Tafsir: The correct view is that Allah took Isa alive into the heavens. The Tawaffa refers to taking his soul while he was in heaven, which will occur after his descent.

CHALLENGER’S ARGUMENT:

 

‘Mutawaffika’ is the standard Quranic term for death. It appears 25 times in the Quran and in most cases refers to death. Therefore, Isa died before being ‘raised’ — meaning his spirit/status was elevated.

 

The order in the verse — first Tawaffa, then Rafa’ — implies death occurred before the spiritual elevation in rank.

 

MAINSTREAM REBUTTAL: Arabic grammar allows inversion of order (Taqdim wa Ta’khir). Furthermore, the particle ‘Waw’ in Arabic doesn’t always mean sequential chronological order. Most importantly, the verse in 5:117 makes clear this is a FUTURE event, confirming Isa has NOT yet been ‘taken’ as of the Prophet’s (SAW) time.

 

ROUND 3: EVIDENCE OF ISA (AS) BEING ALIVE — HADITHS

 

HADITH 1 — The Night of Isra’ (Mi’raj)

 

فَلَمَّا جَاوَزْتُ نَادَانِي مُنَادٍ أُذِنَ لِكَ فِي الشَّفَاعَةِ… ثُمَّ عُرِجَ بِنَا إِلَى السَّمَاءِ الثَّانِيَةِ… فَإِذَا يَحْيَى وَعِيسَى وَهُمَا ابْنَا الْخَالَةِ

“…Then we ascended to the second heaven… and there were Yahya (John) and Isa (Jesus), who were cousins on their mothers’ sides.”

Sahih al-Bukhari, Kitab al-Anbiya, Hadith 3394; Sahih Muslim, Kitab al-Iman, Hadith 163

 

✦ BELIEVER (Mainstream Muslim View)

✦ CHALLENGER (Qadiani/Rationalist View)

BELIEVER’S ARGUMENT:

 

The Prophet Muhammad (SAW) MET Isa (AS) PHYSICALLY in the second heaven during the Night Journey (Isra’ wal Mi’raj). This is reported in Sahih al-Bukhari and Sahih Muslim — the two most authentic hadith collections.

 

Isa was not merely a ‘spirit’ — he spoke to the Prophet (SAW), greeted him, and prayed together. Yahya (John the Baptist) and Isa were BOTH present. John the Baptist is confirmed deceased, yet they were both there in bodily form as souls of prophets.

 

This proves that Isa (AS) CURRENTLY RESIDES in the heavens — alive — awaiting his descent.

CHALLENGER’S ARGUMENT:

 

The meeting during Mi’raj could be interpreted as the Prophet (SAW) seeing Isa’s spirit/ruh, not necessarily his physical body. Deceased prophets’ souls reside in heaven; this does not imply physical alive presence.

 

MAINSTREAM REBUTTAL: The hadith uses language indicating physical interaction and conversation. Imam al-Nawawi, commenting on Sahih Muslim, states that prophets are alive in their graves and in heaven with their bodies. The description is materially consistent with bodily presence. Moreover, the Quran says martyrs are alive (3:169) — how much more so a prophet?

 

HADITH 2 — The Descent of Isa Near the Day of Judgement

 

وَالَّذِي نَفْسِي بِيَدِهِ لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا عَدْلًا فَيَكْسِرَ الصَّلِيبَ وَيَقْتُلَ الْخِنْزِيرَ وَيَضَعَ الْجِزْيَةَ وَيَفِيضَ الْمَالُ حَتَّى لَا يَقْبَلَهُ أَحَدٌ

“By the One in Whose Hand is my soul, the son of Mary (Jesus) will soon descend among you as a just judge (Hakaman ‘adlan). He will break the cross, kill the pig, abolish the jizyah, and wealth will be so abundant that no one will accept it.”

Sahih al-Bukhari, Kitab Ahadith al-Anbiya, Hadith 3448; Sahih Muslim, Hadith 155

 

✦ BELIEVER (Mainstream Muslim View)

✦ CHALLENGER (Qadiani/Rationalist View)

BELIEVER’S ARGUMENT:

 

This is a Mutawatir hadith (reported by so many chains it reaches certainty) — narrated in Bukhari, Muslim, Tirmidhi, Abu Dawud, Ibn Majah, and Ahmad. The Prophet (SAW) swore by Allah (‘By the One in Whose Hand is my soul’) that Isa WILL DESCEND.

 

The word ‘Yanzila’ (يَنْزِلَ) means a literal physical descent from above. He will break the cross (symbol of Christianity), kill the pig (end unlawful practices), and establish justice.

 

Imam al-Nawawi states in Sharh Sahih Muslim: ‘The descent of Isa ibn Maryam before the Day of Judgment is one of the definitive matters established in the Mutawatir Sunnah.’

 

Imam Ibn Hajar al-Asqalani confirmed the hadith on Isa’s descent reaches the level of Tawatur (mass transmission).

CHALLENGER’S ARGUMENT:

 

These hadith speak of a ‘Messianic figure’ spiritually, not a literal person. ‘Isa ibn Maryam’ descending is metaphorical — referring to someone who follows the teachings of Isa. Mirza Ghulam Ahmad claimed to be this figure.

 

MAINSTREAM REBUTTAL: This interpretation is rejected unanimously by all major hadith scholars and is considered ta’wil batil (invalid interpretation). The hadith says Isa son of Mary — a specific named individual. The Prophet (SAW) said ‘when Isa DESCENDS, he will pray BEHIND the Mahdi’ (Abu Dawud 4310) — meaning he is a FOLLOWER, not a new prophet. There is NO textual or rational basis for interpreting this as a metaphorical figure.

 

ROUND 4: SURAH AL-MAIDAH — ISA’S TESTIMONY BEFORE ALLAH

 

THE TESTIMONY VERSE — Surah Al-Maidah (5:116-117)

 

وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِن دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ

“And [beware the Day] when Allah will say, ‘O Jesus, Son of Mary, did you say to the people, Take me and my mother as deities besides Allah?’ He will say, ‘Exalted are You! It was not for me to say what I had no right to say…'”

Surah Al-Maidah 5:116

 

مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنتُ عَلَيْهِمْ شَهِيدًا مَّا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

“I said not to them except what You commanded me — to worship Allah, my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me (Tawaffaytani), You were the Observer over them, and You are, over all things, Witness.”

Surah Al-Maidah 5:117

 

✦ BELIEVER (Mainstream Muslim View)

✦ CHALLENGER (Qadiani/Rationalist View)

BELIEVER’S ARGUMENT:

 

This verse is a FUTURE dialogue that will take place on the Day of Judgement. Isa (AS) will say, ‘I was a witness over them as long as I was among them; but when YOU TOOK ME (Tawaffaytani), You were the Observer over them.’

 

This confirms two critical points: (1) Isa has NOT yet been fully ‘taken’ — his Tawaffa is still future; (2) The phrase ‘as long as I was among them’ refers to his first coming on earth. After his Rafa’, he is no longer ‘among them.’

 

After his SECOND COMING and natural death, THEN will Isa say these words on Judgment Day. This is the understanding of Ibn Kathir, al-Tabari, al-Baghawi, and virtually all classical scholars of Tafsir.

CHALLENGER’S ARGUMENT:

 

‘Tawaffaytani’ here clearly means ‘when You caused me to die’ — proving Isa died naturally. This is spoken in past tense about his death on earth.

 

MAINSTREAM REBUTTAL: This verse is in a FUTURE context (Day of Judgment). The past tense is used in Arabic for future certainty (known as ‘Fi’l Madi li al-Mustaqbal’). Furthermore, if Isa already died naturally, why does 5:116 pose it as a future question (‘will say’)? The entire dialogue is eschatological — it is yet to occur. Imam al-Fakhr al-Razi devoted extensive commentary to this, concluding Tawaffa here refers to the FUTURE DEATH after his descent.

 

ROUND 5: ADDITIONAL QURANIC & HADITH EVIDENCE

 

The Verse of Isa’s Death AFTER His Second Coming — Surah Az-Zukhruf (43:61)

 

وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ فَلَا تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ ۚ هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ

“And indeed, Jesus will be [a sign for] knowledge of the Hour, so be not in doubt of it, and follow Me. This is a straight path.”

Surah Az-Zukhruf 43:61

 

Imam al-Tabari, Imam Ibn Kathir, and Imam al-Suyuti all explain this verse as: the descent of Isa near the Hour is a SIGN of the nearness of the Day of Judgment. His second coming itself is a major sign (alamah) of the Last Hour.

 

Hadith: Description of Isa’s Descent

 

يَنْزِلُ عِيسَى ابْنُ مَرْيَمَ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ وَعَلَيْهِ مَهْرُودَتَانِ وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ

“Jesus son of Mary will descend near the white minaret east of Damascus, wearing two garments dyed with saffron, placing his hands on the wings of two angels.”

Sahih Muslim, Kitab al-Fitan, Hadith 2937

 

This hadith provides highly specific physical details — location (east of Damascus), clothing description, angels accompanying him. Such specificity cannot be symbolic. Imam al-Nawawi’s commentary on this hadith states: ‘This is among the matters of the Unseen (Ghayb) that were revealed to the Prophet (SAW) and it will occur literally as described.’

 

فَيَمْكُثُ فِي الأَرْضِ أَرْبَعِينَ سَنَةً ثُمَّ يَتَوَفَّى وَيُصَلِّي عَلَيْهِ الْمُسْلِمُونَ وَيَدْفِنُونَهُ

“He will remain on earth for forty years, then he will die, and the Muslims will pray over him (funeral prayer) and bury him.”

Sunan Abu Dawud, Kitab al-Malahim, Hadith 4324 — authenticated by al-Hakim

 

This hadith confirms that Isa (AS) WILL die — but AFTER his second coming and 40-year reign of justice. The Muslims will perform his funeral (Salat al-Janazah) — which is only done for humans who die physically. This is his natural death, not a past historical event.

 

ROUND 6: THE PROPHET ISA PRAYS BEHIND THE MAHDI

 

Hadith on Isa Following the Mahdi in Prayer

 

فَيَنْزِلُ حِينَ تُقَامُ الصَّلَاةُ فَيَؤُمُّهُمُ الْمَهْدِيُّ وَيُصَلِّي عِيسَى خَلْفَهُ

“He (Isa) will descend when the (Fajr) prayer is being established, and the Mahdi will lead them in prayer, and Isa will pray BEHIND him (the Mahdi).”

Sunan Abu Dawud, Hadith 4310; Ibn Majah, Hadith 4077 — authenticated by al-Albani

 

✦ BELIEVER (Mainstream Muslim View)

✦ CHALLENGER (Qadiani/Rationalist View)

BELIEVER’S ARGUMENT:

 

This hadith destroys any claim that Isa returns as a new prophet or leader. He prays BEHIND the Mahdi — showing he comes as a follower of the Sharia of Muhammad (SAW), not as a new messenger.

 

This proves the finality of Prophethood (Khatm al-Nubuwwah) is maintained even during the Second Coming. Isa will implement the Sharia of Islam, not abrogate it.

 

The fact that Isa will pray in congregation under a Muslim Imam confirms: (1) He is physically present; (2) He is subject to Islamic law; (3) His descent is bodily, not metaphorical.

CHALLENGER’S ARGUMENT:

 

The Qadiani position claims the ‘Isa who descends’ is not the historical Jesus but a metaphorical successor, which Mirza Ghulam Ahmad claimed to fulfill.

 

MAINSTREAM REBUTTAL: This contradicts the explicit text. The hadith says ‘Isa ibn Maryam’ — the SON OF MARY. A specific biological identity is given. No other human has or can fulfill this. Mirza Ghulam Ahmad’s claim is rejected by the overwhelming consensus of Muslim scholarship and his followers (Ahmadiyya) are considered non-Muslim by most Islamic legal bodies worldwide, including Darul Uloom Deoband, Al-Azhar, and Saudi Arabia’s Council of Senior Scholars.

 

SCHOLARLY CONSENSUS (IJMA’) — THE ORTHODOX POSITION

 

Classical Scholars Who Affirmed Bodily Rafa’ and Second Coming

 

Scholar

Work / Contribution

Position

Imam al-Tabari (d. 310H)

Tafsir al-Tabari (Jami’ al-Bayan)

Isa was raised alive; descent before Hour is established

Imam Ibn Kathir (d. 774H)

Tafsir Ibn Kathir; Al-Bidaya wal-Nihaya

Bodily Rafa’ confirmed; detailed chapters on Second Coming

Imam al-Qurtubi (d. 671H)

Al-Jami’ li Ahkam al-Quran; Al-Tadhkira

Isa is alive; his descent is a major sign of the Hour

Imam Fakhr al-Razi (d. 606H)

Mafatih al-Ghayb (Tafsir al-Kabir)

Extensive proof for bodily ascension and future descent

Imam al-Nawawi (d. 676H)

Sharh Sahih Muslim; Riyad al-Salihin

Isa alive in second heaven; confirmed descent near Hour

Ibn Hajar al-Asqalani (d. 852H)

Fath al-Bari (Commentary on Bukhari)

Hadith of descent is Mutawatir — highest level of authenticity

Imam al-Suyuti (d. 911H)

Al-Hawi lil Fatawi

Compiled all ahadith on descent — confirmed mass transmission

Shah Waliullah Dehlawi (d. 1762)

Hujjat Allah al-Baligha

Isa alive; descent before Judgment Day is certain belief

Mulla Ali Qari (d. 1606)

Mirqat al-Mafatih

Denial of Isa’s descent approaches kufr (disbelief)

 

VERDICT & CONCLUSION OF THE DEBATE

 

THE ORTHODOX SUNNI POSITION IS SUPPORTED BY:

 

1.  QURANIC EVIDENCE (Nass Qat’i): Surah 4:157-158 explicitly denies crucifixion and affirms Rafa’. Surah 43:61 identifies Isa as a sign of the Hour. Surah 5:117 places his Tawaffa in the future.

2.  MUTAWATIR HADITHS: The hadith on the descent of Isa is narrated by over 25 companions through multiple chains, reaching the level of Tawatur — making denial equivalent to denying an established religious fact.

3.  IJMA’ (SCHOLARLY CONSENSUS): Every major school of Islamic jurisprudence and theology — Hanafi, Maliki, Shafi’i, Hanbali, Ash’ari, Maturidi — affirms the bodily Rafa’ of Isa and his physical Second Coming.

4.  LINGUISTIC ANALYSIS: The Quranic Arabic of ‘Bal rafa’ahu’ (emphatic bodily raising), ‘Yanzilu’ (physically descends), and specific geographical details (east of Damascus) are inconsistent with metaphorical interpretation.

 

THE CHALLENGER’S POSITION SUFFERS FROM:

 

1.  Contradiction of Mutawatir (mass-transmitted) evidence — a severe methodological error.

2.  Selective reading of ‘Tawaffa’ while ignoring other Quranic contexts and majority tafsir.

3.  Rejection by ALL major Islamic scholarly bodies globally (Deoband, Al-Azhar, Rabita, OIC).

4.  The Qadiani position of Mirza Ghulam Ahmad’s claim to be ‘the promised Messiah’ is considered a fundamental deviation from Islamic creed (Aqeedah) and his followers are classified as non-Muslim by the unanimous verdict of the scholars of Islam.

 

وَاللَّهُ أَعْلَمُ — And Allah Knows Best

صَلَّى اللَّهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ

May Allah’s peace and blessings be upon our Master Muhammad, his family, and all his companions