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First Ijma of the Sahaba

First Ijma of The Sahaba

Chapter-3-verse-145-all-messengers

“And Muhammad is only a Messenger. Verily, all Messengers have passed away before him. If then he die or be slain, will you turn back on your heels? And he who turns back on his heels shall not harm Allah at all. And Allah will certainly reward the grateful.” (Chapter 3 verse 145)

 

This verse clearly states that Hazrat Isa(As) has already died a natural death. The verse shows us that messengers are nowhere close to God nor are immortal like Allah, rather are just like other human beings. Allah here states:

 

قَدْخَلَتْمِنْقَبْلِهِالرُّسُلُ

All Messengers have passed away before him

 

الرُّسُلُ is used with the implantation of the messengers before Muhammad(saw) which shows that one cannot remove any messenger from the definite article of al referring to the messengers before Muhammad(saw). This verse is referring to The Holy Prophet Muhammad(saw) and Allah is showing us that he is just a human being and would pass away also, and to show this he tells us that ALL have passed away. Now one may try saying Isa(as) is an exception but that would go directly in contradiction with why Allah revealed this verse.

 

If even one messenger is alive that shows that Muhammad(saw) did not have to die during his lifetime and could have lived on for a much longer life as non Ahmadi Muslims claim Isa(as) did. If there was a single messenger who was not given death in his lifetime and was risen to heavens, it would have surely been the greatest prophet, Muhammad(saw). But Allah has made this the rule of life clear. You are born here, you die here and are raised forth from here

 

Chapter-7-verse-26-therein-shall-you-live

 

He said, ‘Therein shall you live, and therein shall you die, and therefrom shall you be brought forth.’ (Chapter 7 Verse 26)

 

Allah is telling us Muhammad(saw) is just a messenger, and that all of the messengers before him have passed away. Even if one messenger is taken out from this statement then the entire verse fails in logic, which we know cannot happen with the words of Allah.

 

Non Ahmadi translations either say many or other messengers have passed away while ours says all, but there translation makes no sense. First of all the Arabic itself only says “messengers before him have passed away”. Second of all, if all is replaced with some or many then the verse is saying that the Holy Prophet(saw) is sure to die because only some prophets before him have died, which clearly voids what Allah is trying to tell us here.

 

Some  claim that the verse is just trying to state that Muhammad(saw) would also die. This is true, however the next statement clearly proves that the messengers before Muhammad(saw) have died, which shows that yes he would have to die as well just like all of the messengers before him. The key proof that it refers to all messengers in this ayah is the context. Secondly Allah has used the words “messengers before”.

 

Can one exclude Isa(as) alone from the messengers before? Of course not. What clearly proves to us that it does indeed refer to all messengers, is the context, and Allah stating Messengers before Muhammad(saw). One cannot choose to exclude Isa(as) from the messengers before Muhammad(saw). The non Ahmadi Muslims try to quote some ayahs which use the definite article of al. For example Chapter 3 verse 43 where Allah states:

 

“And Mention when the Angels said” The words used are al-malaaikah. Now the plural number here signifies that , as God intented to bring about, through Mary’s son, a great change in the world affecting various spheres of life, He commanded all of the different angels connected with the relevant spheres to take part in the conveying of this message. Over here al-malaaikah are not restricted to a specific time period so it does not necessarily have to mean all and nor is the context suggesting it to mean all.

 

One has to keep the context of Chapter 3 verse 145 in their mind. They also quote more ayahs like Chapter 11 verse 120 which states that Allah will fill the Hellfire with Jinn and men all together. When we look at the context of this ayah its clear that this does not refer to all and nor is a time frame mentioned. This ayah in context is clearly referring to the wicked and disobedient jinn and men.

 

The challenge we put fourth where the non Ahmadis fail to ever respond is show such a context where Allah is showing us something has to happen and He uses al and gives us a time frame as well, and it excludes one person alone. Can they bring such a verse?

 

Now the Arabic they suggest, excludes only one rasul from al rusul even though the time frame is mentioned. According to this logic:

 

“But the word of your Lord is to be fulfilled that,”I will surely fill Hell with jinn and men all together.” according to their Arabic all Jinns are included except one, and all men except one.

 

 O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds.” Their Arabic states that it was all angels except one. You are really making yourself look ignorant at the moment.

 

All messengers is the only translation that would make sense, or messengers alone, which also includes all in the words messengers. If only some died then on that basis why would Allah tell us so will Holy Prophet (saw) die. Replacing all with some will only make sense if the argument was saying that Muhammad(saw) may or may not pass way, but this is clearly not what Allah is telling us, as we further prove our point by the ijmaa of the sahaba on this topic of death of prophets before The greatest prophet, Muhammad(Saw).

 

It is also interesting to note that Allah Has Used the same exact Arabic for Isa(as) in Chapter 5 Verse 76 where He States:

 

jesus-used-to-eat-food

 

“The Messiah, son of Mary, was only a Messenger; surely, Messengers like unto him had indeed passed away before him. And his mother was a truthful woman. They both used to eat food. See how We explain the Signs for their good, and see how they are turned away.” (Chapter 5 verse 76)

 

Now I ask the non Ahmadis when messengers is stated here, why do they include all? Do they take anyone to be alive before Isa(as)? Do they not agree that al rasul means all messengers here? They have only translated it as many or other in the other ayah above to exclude Isa(as). However, according to the Arabic it clear includes all messengers.

 

Here is a famous hadith of Bukhari, which is obviously not the saying of Muhammad(Saw) but an incident which took place on his death and proves the ijmaa of the sahaba was that all of the messengers before the Holy Prophet (saw) have already died.

 

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ

 

Here is a famous hadith of Bukhari, which is obviously not the saying of Muhammadsaw but an incident which took place on his death and proves the consensus of the sahaba was that all of the messengers before the Holy Prophetsaw have already died.

حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلاَلٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم مَاتَ وَأَبُو بَكْرٍ بِالسُّنْحِ ـ قَالَ إِسْمَاعِيلُ يَعْنِي بِالْعَالِيَةِ ـ فَقَامَ عُمَرُ يَقُولُ وَاللَّهِ مَا مَاتَ رَسُولُ اللَّهِ صلى الله عليه وسلم‏.‏ قَالَتْ وَقَالَ عُمَرُ وَاللَّهِ مَا كَانَ يَقَعُ فِي نَفْسِي إِلاَّ ذَاكَ وَلَيَبْعَثَنَّهُ اللَّهُ فَلَيَقْطَعَنَّ أَيْدِيَ رِجَالٍ وَأَرْجُلَهُمْ‏.‏ فَجَاءَ أَبُو بَكْرٍ فَكَشَفَ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَبَّلَهُ قَالَ بِأَبِي أَنْتَ وَأُمِّي طِبْتَ حَيًّا وَمَيِّتًا، وَالَّذِي نَفْسِي بِيَدِهِ لاَ يُذِيقُكَ اللَّهُ الْمَوْتَتَيْنِ أَبَدًا‏.‏ ثُمَّ خَرَجَ فَقَالَ أَيُّهَا الْحَالِفُ عَلَى رِسْلِكَ‏.‏ فَلَمَّا تَكَلَّمَ أَبُو بَكْرٍ جَلَسَ عُمَرُ‏.‏ فَحَمِدَ اللَّهَ أَبُو بَكْرٍ وَأَثْنَى عَلَيْهِ وَقَالَ أَلاَ مَنْ كَانَ يَعْبُدُ مُحَمَّدًا صلى الله عليه وسلم فَإِنَّ مُحَمَّدًا قَدْ مَاتَ، وَمَنْ كَانَ يَعْبُدُ اللَّهَ فَإِنَّ اللَّهَ حَىٌّ لاَ يَمُوتُ‏.‏ وَقَالَ ‏{‏إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ‏}‏ وَقَالَ ‏{‏وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ‏}‏ قَالَ فَنَشَجَ النَّاسُ يَبْكُونَ ـ قَالَ ـ وَاجْتَمَعَتِ الأَنْصَارُ إِلَى سَعْدِ بْنِ عُبَادَةَ فِي سَقِيفَةِ بَنِي سَاعِدَةَ فَقَالُوا مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ، فَذَهَبَ إِلَيْهِمْ أَبُو بَكْرٍ وَعُمَرُ بْنُ الْخَطَّابِ وَأَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، فَذَهَبَ عُمَرُ يَتَكَلَّمُ فَأَسْكَتَهُ أَبُو بَكْرٍ، وَكَانَ عُمَرُ يَقُولُ وَاللَّهِ مَا أَرَدْتُ بِذَلِكَ إِلاَّ أَنِّي قَدْ هَيَّأْتُ كَلاَمًا قَدْ أَعْجَبَنِي خَشِيتُ أَنْ لاَ يَبْلُغَهُ أَبُو بَكْرٍ، ثُمَّ تَكَلَّمَ أَبُو بَكْرٍ فَتَكَلَّمَ أَبْلَغَ النَّاسِ فَقَالَ فِي كَلاَمِهِ نَحْنُ الأُمَرَاءُ وَأَنْتُمُ الْوُزَرَاءُ‏.‏ فَقَالَ حُبَابُ بْنُ الْمُنْذِرِ لاَ وَاللَّهِ لاَ نَفْعَلُ، مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ‏.‏ فَقَالَ أَبُو بَكْرٍ لاَ، وَلَكِنَّا الأُمَرَاءُ وَأَنْتُمُ الْوُزَرَاءُ هُمْ أَوْسَطُ الْعَرَبِ دَارًا، وَأَعْرَبُهُمْ أَحْسَابًا فَبَايِعُوا عُمَرَ أَوْ أَبَا عُبَيْدَةَ‏.‏ فَقَالَ عُمَرُ بَلْ نُبَايِعُكَ أَنْتَ، فَأَنْتَ سَيِّدُنَا وَخَيْرُنَا وَأَحَبُّنَا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم‏.‏ فَأَخَذَ عُمَرُ بِيَدِهِ فَبَايَعَهُ، وَبَايَعَهُ النَّاسُ، فَقَالَ قَائِلٌ قَتَلْتُمْ سَعْدَ بْنَ عُبَادَةَ‏.‏ فَقَالَ عُمَرُ قَتَلَهُ اللَّهُ‏.‏

Narrated ‘Aisha:

(the wife of the Prophet) Allah’s Messenger (ﷺ) died while Abu Bakr was at a place called As-Sunah (Al-‘Aliya) ‘Umar stood up and said, “By Allah! Allah’s Messenger (ﷺ) is not dead!” ‘Umar (later on) said, “By Allah! Nothing occurred to my mind except that.” He said, “Verily! Allah will resurrect him and he will cut the hands and legs of some men.” Then Abu Bakr came and uncovered the face of Allah’s Messenger (ﷺ), kissed him and said, “Let my mother and father be sacrificed for you, (O Allah’s Messenger (ﷺ)), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice.” Then he went out and said, “O oath-taker! Don’t be hasty.” When Abu Bakr spoke, ‘Umar sat down. Abu Bakr praised and glorified Allah and said, No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never die.” Then he recited Allah’s Statement.:– “(O Muhammad) Verily you will die, and they also will die.” (39.31) He also recited:–

“Muhammad is no more than an Apostle; and indeed many Apostles have passed away, before him, If he dies Or is killed, will you then Turn back on your heels? And he who turns back On his heels, not the least Harm will he do to Allah And Allah will give reward to those Who are grateful.” (3.145)

The people wept loudly, and the Ansar were assembled with Sad bin ‘Ubada in the shed of Bani Saida. They said (to the emigrants). “There should be one ‘Amir from us and one from you.” Then Abu Bakr, Umar bin Al-Khattab and Abu ‘baida bin Al-Jarrah went to them. ‘Umar wanted to speak but Abu Bakr stopped him. ‘Umar later on used to say, “By Allah, I intended only to say something that appealed to me and I was afraid that Abu Bakr would not speak so well. Then Abu Bakr spoke and his speech was very eloquent. He said in his statement, “We are the rulers and you (Ansars) are the ministers (i.e. advisers),” Hubab bin Al-Mundhir said, “No, by Allah we won’t accept this. But there must be a ruler from us and a ruler from you.” Abu Bakr said, “No, we will be the rulers and you will be the ministers, for they (i.e. Quarish) are the best family amongst the ‘Arabs and of best origin. So you should elect either ‘Umar or Abu ‘Ubaida bin Al-Jarrah as your ruler.” ‘Umar said (to Abu Bakr), “No but we elect you, for you are our chief and the best amongst us and the most beloved of all of us to Allah’s Messenger (ﷺ).” So ‘Umar took Abu Bakr’s hand and gave the pledge of allegiance and the people too gave the pledge of allegiance to Abu Bakr. Someone said, “You have killed Sad bin Ubada.” ‘Umar said, “Allah has killed him.”(Sahih Al Bukhari, Hadith #3667, 3668)

 

When Abu Bakr(ra) narrated this Hadith, all of the companions were relieved. Hazrat Umar(ra) states that he himself who was at one point ready to kill anyone who says the prophet(Saw) had died said:

state-of-umarra-during-ijma

 

“I became afraid. Both my legs began to tremble, so much so that when I heard that the Holy Prophet Muhammad(saw) had passed away, I fell to the ground” (Musnad Ahmad)

 

Firstly, Hazrat Umarra even said that the Prophet Muhammadsaw would return and kill some people. This shows that Hazrat Umarra at this point, had the belief that perhaps the Prophet would return, as the non Ahmadi Muslims believe about Isaas. Abu Bakrra recited this verse and cleared this misconception as well, showing that in reality all prophets have died and none will return. This is a clear proof that Isaas has died as after this ayah was recited, Hazrat Umarra was forced to come back into reality, and no one of the companions said that why can’t the Prophet return if Isaas will? This question would for sure be asked in this situation. No one mentioned Isaas nor does any authentic narration state that anyone even thought about Isaas. Some have alleged that it is because of the condition of the sahaba that they did not mention Isaas. I ask them why Mosesas was then mentioned. It is said in some narrations that Umarra said MuhammadSaw went to Allah for forty days and forty nights like Mosesas. No one even thought of Isaas at this time, although this would be the perfect time for them to speak out and say how is it possible that our Prophet has died while Isaas is still alive in the heavens. However this did not occur. It is narrated that Umarra said:

“Some of the hypocrites allege that the Messenger of God is dead. By God, he is not dead but has gone to his Lord as Moses b. Imran went and remained hidden from his people for forty days. Moses returned after it was said that he had died. By God, the Messenger of God will [also] return and will cut off the hands and feet of those who allege that he is dead” (Tabari Volume 9 p 184)

This incident is such a huge incident in the history of Islam, and it is quite sad that even after this, many Muslims carry the belief that Isa(as) is alive but the greatest prophet Muhammad(saw) is dead, even though Quran says both have died. After this verse was said by Abu Bakr(ra) during this incident all sahaba understood the clear message that only Allah lives forever, and now even Muhammad(saw) has died but do not worry he was just a messenger and had to die just like all of the messengers before him who have also died, but follow Islam and Allah, because Allah will never die and is eternal.

 

Meaning of Khalat

 

Another baseless reply to this verse of the Holy Quran that the non Ahmadi Muslims try using is that “khalat” means passed not necessarily passed  away but one has to keep in mind the argument being made is that when something possesses a soul and  khalat is used it has no other meaning then death.

 

Also this tafsir of the non Ahmadis agrees with our view on khala as do dictionaries:

 

Tafsirul-Qonawi ‘Ali al-Baidavi, volume 3 and Tafsir Khazin, volume 1, it is stated: The Holy Prophet(sa) will leave this temporary world in the same way as the other Prophets(as) left by a natural death or assassination.

 

khala-meaning-dictionaries

 

Non Ahmadis try to quote ayahs which use khalah and the word death is not used however the ayahs do all indeed refer to death even if not mentioned, when applied to a human being and no location or time is mentioned.

 

The Promised Messiah(as) himself challenged all Muslims in regards to this word and no answer was or will ever be given, as he states :

 

“I am prepared to hand over a reward of 1000 rupees to anyone who can prove from the Holy Qur’an, or any authentic, weak or fabricated Hadith, or the statement of any companion, or from a statement of any other Imam, or from the addresses (Khutubat) or (Dawaaween) of the era of the Jahiliyyah; and from all kinds of poetic verses or from the prose or verse of the Islamic (fusaha) that in the definition of Khalat, there is the meaning that an individual can go into the heavens along with his physical body.”