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Chapter 3 verse 145

ALL MESSENGERS HAVE PASSED AWAY BEFORE HAZRAT MUHAMMAD MUSTAFA ﷺ

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ ۚ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَنْ يَنْقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا ۗ وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ

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)

 

Allah has made it extremely clear, that all Prophets before the Holy Prophet Muhammadsaw have passed away.

 

There were false reports being spread during the Battle of Uhud, that the Holy Prophetsaw was killed. This verse refers to this incident and makes it clear that the rumor was false. However, the verse also tells us that even if the Prophet Muhammadsaw was killed, you should not lose your faith. Allah Made it clear that the Holy Prophet Muhammadsaw was only a Prophet; and as other Prophets before him had died, so would he. But the God of Islam Lives forever.

Allegation on the Word Khal’a

 

This verse is extremely powerful and proves the death of all Prophets before Hadhrat Muhammad Mustafasaw, including Hadhrat Isaas. Since the non Ahmadi Muslims cannot come up with a response to this verse, they begin a useless debate on the word “Khalat”. Firstly, Allah Himself explains two possible methods of passing, either by natural death or being killed. If there was a third possibility, it would have been mentioned. Allah Makes it clear that a human passes away either by dying naturally, or being killed as Allah States:

 

أَفَإِنْ مَاتَ أَوْ قُتِلَ

If then he die or be slain

 

Hadhrat Isaas was not killed according to the Qur’an, and therefore has to have died as that is the only second way of passing, and his death is supported in the Qur’an more than any Prophets death.

Our claim is that when Khala is used in the past tense for human beings, it is always used for passing away, meaning death. Since the non Ahmadi Muslims have no way to respond to Allah doing the tafsir of this ayah by saying “If then he die or be slain”, they try to quote verses of the Qur’an using khala, meaning other then death. However, we must remember that in all of those verses, a human being is not the subject.

 

Definition of Khal’a from the Qur’an

 

Let us see how the Qur’an uses this word in other verses for death:

                تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ ۖ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ {135}

Those are a people that have passed away; for them is what they earned, and for you shall be what you earn; and you shall not be questioned as to what they did. (Chapter 2 Verse 135)

 

تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ ۖ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ {142}

Those are a people that have passed away; for them is what they earned, and for you shall be what you earn; and you shall not be questioned as to what they did. (Chapter 2 Verse 142)

 

 

مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ ۖ كَانَا يَأْكُلَانِ الطَّعَامَ ۗ انْظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الْآيَاتِ ثُمَّ انْظُرْ أَنَّىٰ يُؤْفَكُونَ {75}

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)

 

كَذَٰلِكَ أَرْسَلْنَاكَ فِي أُمَّةٍ قَدْ خَلَتْ مِنْ قَبْلِهَا أُمَمٌ لِتَتْلُوَ عَلَيْهِمُ الَّذِي أَوْحَيْنَا إِلَيْكَ وَهُمْ يَكْفُرُونَ بِالرَّحْمَٰنِ ۚ قُلْ هُوَ رَبِّي لَا إِلَٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ {31}

Thus have We sent thee to a people, before whom other peoples have passed away, that thou mayest recite to them what We have revealed to thee, yet they disbelieve in the Gracious God. Say, ‘He is my Lord; there is no God but He. In Him do I put my trust and towards Him is my return.’ (Chapter 13 Verse 31)

 

وَقَيَّضْنَا لَهُمْ قُرَنَاءَ فَزَيَّنُوا لَهُمْ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَحَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَالْإِنْسِ ۖ إِنَّهُمْ كَانُوا خَاسِرِينَ {26}

And We had assigned for them companions who made to appear attractive to them what was before them and what was behind them; and the sentence became due against them along with the communities of Jinn and mankind that had gone before them. Surely, they were the losers. (Chapter 41 Verse 26)

 

وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَكُمَا أَتَعِدَانِنِي أَنْ أُخْرَجَ وَقَدْ خَلَتِ الْقُرُونُ مِنْ قَبْلِي وَهُمَا يَسْتَغِيثَانِ اللَّهَ وَيْلَكَ آمِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَيَقُولُ مَا هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ {18}

But the one who says to his parents, ‘Fie on you both! do you threaten me that I shall be brought forth again, when generations have already passed away before me?’ And they both cry unto Allah for help and say to him: ‘Woe unto thee! believe; for the promise of Allah is true.’ But he says, ‘This is nothing but the fables of the ancients.’ (Chapter 46 Verse 18)

 

أُولَٰئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَالْإِنْسِ ۖ إِنَّهُمْ كَانُوا خَاسِرِينَ {19}

These are they against whom the sentence of punishment became due, along with the communities of the Jinn and mankind that had gone before them. Indeed, they were the losers.(Chapter 46 Verse 19)

وَاذْكُرْ أَخَا عَادٍ إِذْ أَنْذَرَ قَوْمَهُ بِالْأَحْقَافِ وَقَدْ خَلَتِ النُّذُرُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ {22}

And make mention of the brother of ‘Ad, when he warned his people among the sand-hills — and Warners there have been before him (refers to those who have passed) and after him — saying, ‘Worship none but Allah. I fear for you the punishment of a great day. (Chapter 46 Verse 22)

 

فَهَلْ يَنْتَظِرُونَ إِلَّا مِثْلَ أَيَّامِ الَّذِينَ خَلَوْا مِنْ قَبْلِهِمْ ۚ قُلْ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ {103}

What then do they expect save the like of the days of punishment suffered by those who passed away before them? Say, ‘Wait then, and I am with you among those who wait.’(Chapter 10 Verse 103)

 

وَلَقَدْ أَنْزَلْنَا إِلَيْكُمْ آيَاتٍ مُبَيِّنَاتٍ وَمَثَلًا مِنَ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ وَمَوْعِظَةً لِلْمُتَّقِينَ {35}

And We sent down to you manifest Signs, and the example of those who have passed away before you, and an exhortation to the God-fearing. (Chapter 24 Verse 35)

 

مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ ۖ سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ ۚ وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا {39}

There can be no hindrance for the Prophet with regard to that which Allah has made incumbent upon him. Such indeed was the way of Allah with those who have passed away before — and the command of Allah is a decree ordained — (Chapter 33 Verse 39)

First Ijma of Sahaba Proves Khala Means Death 

 

We see from the above verses, that all verses support our view, rather than that of our opponents. Furthermore, the very first ijma of the sahaba which occurred during the death of our master, Hadhrat Muhammadsaw, not only proves that Hadhrat Isaas has died, but also that khalat means nothing other than death here:

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 all 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)

 

Original Scans:

http://ahmadianswers.com/hub/wp-content/uploads/2014/03/sahih-bukhari-cover.jpg

http://ahmadianswers.com/hub/wp-content/uploads/2014/03/ijma-scan.jpg

 

Hadhrat Umarra believed that the Prophet Muhammadsaw did not die, and the verse quoted by Hadhrat Abu Bakrra to prove the death of the Prophetsaw, was Chapter 3 verse 145, which uses khalat. If Hadhrat Umarra or any other companion believed that Hadhrat Isaas was alive in the heavens, they would have brought this up as a response to Hadhrat Abu Bakrra. No one said anything of such sort, which proves that none of them had such a belief after this ijma.

 

The very first consensus of sahaba proves both that Hadhrat Isaas has died, and also that the meaning of khalat means nothing other than death in this context. Hadhrat Umarra was so devastated that he was unable to compose himself and fell to the floor.

It is narrated:

فَعَقِرْتُ حَتَّى مَا تُقِلُّنِي رِجْلَايَ وَحَتَّى أَهْوَيْتُ إِلَى الْأَرْضِ حِينَ سَمِعْتُهُ تَلَاهَا ، عَلِمْتُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ مَاتَ ” .

 

“I became afraid. Both my legs began to tremble, so much so that when I heard that the Holy Prophet Muhammadsaw had passed away, I fell to the ground” (Sahih al Bukhari, Hadith #4452, 4453)

Scans:

 

http://ahmadianswers.com/hub/wp-content/uploads/2014/03/all-were-reciting-it.jpg

http://ahmadianswers.com/hub/wp-content/uploads/2014/03/part-2-falling.jpg

 

Furthermore, we see that Hadhrat Umarra had a similar belief in regards to the Holy Prophetsaw as the Muslims have today of Hadhrat Isaas. Hadhrat Umarra stated that The Prophet Muhammadsaw would return and kill the hypocrites, which was of course said only because of him being in a state of shock.

 

The same narration states the following:

 

حَتَّى تَلاَهَا أَبُو بَكْرٍ، فَتَلَقَّاهَا مِنْهُ النَّاسُ كُلُّهُمْ فَمَا أَسْمَعُ بَشَرًا مِنَ النَّاسِ إِلاَّ يَتْلُوهَا

 

“…Till Abu Bakr recited it and all the people received it from him, and I heard everybody reciting it” (Sahih al Bukhari, Hadith #4452, 4453)

 

This further proves that there was a complete ijma on this belief. No companion dared to disagree or raise an objection that “No Abu Bakr! Hadhrat Isaas is still alive in the heavens”. The non Ahmadi Muslims try to quote some sayings but they are all fabricated and disprove their view, even if quoted. The reason is because the narrations (which are not authentic) claim that The Prophet Muhammadsaw has been raised in the same way Hadhrat Isaas has been raised. This would also prove the death of Isaas as the Prophetsaw was on earth rather than physically in the heavens.

 

Any other tradition attributed to some companions in regards to Hadhrat Isaas being alive in the heavens, have two possibilities only. The first one being that such a belief was held by them only before this ijma, and the second one being that it had happened after but these traditions are not authentic, and contradict not only the Qur’an and other sahih ahadith, but also the ijma of the sahaba.

 

Another important point is that the sahaba gave sermons after this incident and went to the extent of mentioning the death of Hadhrat Isaas by name. It is stated in Tarikh-e-Tabari:

 

حدثنا عبيد الله ، قال : أخبرنا عمي ، قال : أخبرنا سيف ، عن إسماعيل بن مسلم ، عن الحسن بن أبي الحسن ، قال… فقالت عبد القيس : لو كان محمد نبياً لما مات ؛ وارتدوا ، وبلغه ذلك فبعث فيهم فجمعهم ، ثم قام فخطبهم ، فقال : يا معشر عبد القيس ؛ إني سائلكم عن أمر فأخبروني به إن علمتموه ولا تجيبوني إن لم تعلموا . قالوا : سل عما بدا لك ، قال : تعلمون أنه كان لله أنبياء فيما مضى ؟ قالوا : نعم ، قال : تعلمونه أو ترونه ؟ قالوا : لا بل نعلمه ، قال : فما فعلوا ؟ قالوا : ماتوا ، قال : فإن محمداً صلى الله عليه وسلم مات كما ماتوا ، وأنا أشهد أن لا إله إلا الله وأن محمداً عبده ورسوله ، قالوا : ونحن نشهد أن لا إله إلا الله وأن محمداً عبده ورسوله ؛ وأنك سيدنا وأفضلنا

Ubaidullah narrated to us, he said: “My uncle said: Saif (bin Umar) narrated from Isma’il bin Muslim, (he) from Hasan bin Abi Hasan, he said: … So the abd Al-Qais said: “If Muhammad were a prophet, why did he die?” and they turned into apostates and this news reached him (Jarud). So, he reached them and gathered them and then addressed them: ‘O people of Abd Al-Qais, I ask you of a matter so answer me if you know it and do not respond if you do not know.’ They said: “Ask of the matter that concerns you!”. He said: “Do you know in the past there have been Prophets from Allah?” They said: “Yes”. He said: “Do you know that or do you just perceive it?” They replied: “No, we know if it”. He said: “What happened to them all?” They said: “They died!” He said: “So if Muhammad died as they (all) died, I testify there is no deity but Allah and Muhammad is his Servant and Messenger.” They said: “And we also testify that there is no deity but Allah and Muhammad is his Servant and Messenger. And you (O Jarud) are our leader and the best of us.” (Tarikh-e-Tabari, Volume 3, Page 302)

 

Original Scans:

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It is also stated in the Sirat al Rasul book of Muhammad Ibn Abd al-Wahhab, a widely respected scholar of Islam:

 

أنه قال : ما شهادتكم على موسى ؟ قالوا : نشهد أنه رسول الله . قال : فما شهادتكم على عيسى ؟ قالوا : نشهد أنه رسول الله قال وأنا أشهد أن لا إله إلا الله وأن محمدا عبده ورسوله . عاش كما عاشوا ، ومات كما ماتوا . وأتحمل شهادة من أبى أن يشهد على ذلك منكم . فلم يرتد من عبد القيس أحد

“He (Jarud bin Ma’la) said (to his tribe); “What is your testimony regarding Moses?” They said: “We testify he was a Messenger of Allah.” He said: “What is your testimony regarding Jesus?” They said: “We testify he was a Messenger of Allah.” He said: “And I testify that there is no other deity except Allah and Muhammad is his servant and Messenger. He lived as they lived, and died as they died. And I imply the testimony on the ones who among you refuses to testify. So no one remained apostate from Abd Al-Qais” (Mukhtasar Siraat Al Rasul, Under 3:145, Chapter on Apostasy of the People of Bahrain)

 

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Meaning of Khal’a from Arabic Lexicons

 

خَلَا فُلَانٌ اِذَا مَاتَ

Meaning, i.e, when he died (Lisanul-Arab)

خَلَا الرَّجُلُ اَیْ مَاتَ

Meaning, i.e he died (Aqrabul Mawarid)

خَلَا فُلَانٌ اَیْ مَاتَ

Meaning, i.e he died (Tajul Urus)

 

Meaning of Khal’a from Official Sunni Qur’an Website

 

Meaning of Khal’a from Classical Arabic Poetry

اِذَا سَیِّدٌ مِّنَّا خَلَا قَامَ سَیِّدٌ

قَؤُوْلٌ لِّمَا قَالَ الْکِرَامُ فُعُوْلٌ

Meaning, when a chief of ours dies, another takes his place. He says and does as the noble ones said” (Deewan-ul-Hamasa)

Khal’a in Classical Tafaseer

 

Hundreds of classical tafaseer support our definition on Khal’a. We will quote three major tafaseer of the non Ahmadi Muslims:

 

It is stated in Tafseer Baidawi, written by Nasir al Din al-Baidawi from 685 AH:

 

وَما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ فسيخلوا كما خلوا بالموت أو القتل

Meaning, And Muhammad is no more than a Messenger, all Messengers have passed away before him, and they passed by death or being killed

 

He explains that many thought that the Holy Prophetsaw will not die, but Allah informed them that just as all messengers before him have passed away, why wouldn’t he? He also emphasizes that khal’a is only by death or being killed.

 

It is stated in Tafseer Kashaf by Al-Zamakhshari, written in the 12th century:

 

والمعنى وَما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ فسيخلو كما خلوا،

 

Meaning, that Muhammad is no more than a messenger, all Messengers before him have passed away, he has passed just as they have passed.

 

Some more tafaseer which prove this point include Tafseer Mazhari, Tafsir Jam’ul-Bayan, Tafseer Behr-e-Mawaj, Tafseer Siraj-e-Muneer, Tafseer-e-Khazan, Tafseer-e-Kabeer by Imam al-Razi, and Tafseer-e-Madrak.

 

Hadhrat Ahmadas stated “…the wise people will suddenly discard this belief. The third century after today will not yet come to a close when those who hold this belief, whether Muslims or Christians, will lose all hope and will give up this belief in disgust” (Hadhrat Mirza Ghulam Ahmad, Tadhkiratush Shahadatain)

 

In light of this beautiful excerpt, we see that nowadays famous scholars are admitting the death of Hadhrat Isaas under their tafaseer of this verse. For example, Imam al-Muraghi, a well known scholar of Al Azhar stated:

 

أي إن محمدا ليس إلا بشرا قد مضت الرسل قبله فماتوا وقتل بعضهم كزكريا ويحيي ولم يكتب لأحد منهم الخلد

أفإن مات كما مات موسى وعيسى وغيرهما من النبيين

Meaning, verily Muhammad is not except a mortal man. The Messengers in the past before him, they all died, or some of them were killed like Zakariyah and Yahya (ignore this part as it is unrelated to the discussion) and eternity was not decreed for any single one of them. If he (Prophet Muhammad) dies like Moses and Jesus died…”

 

Challenge on Khala

Hadhrat Ahmadas stated:

“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.”

 

Allegation on al-Rusul

When the excuse of khal’a fails to work, the non Ahmadi Muslims often try to claim that al-rusul in the verse, does not refer to all Messengers. They only say this to exclude Hadhrat Isaas but lead themselves to a lot of trouble. Firstly, in this verse, al rusul refers to all prophets in the same way al Hamdulillah refers to all Praise belongs to Allah. In Arabic, al-rusul can also be referred to Istigraq, which would include all Prophets.

 

Secondly, the non Ahmadi Muslims forget that Allah has used the exact same Arabic in Chapter 5 Verse 76, where even they include all Messengers:

مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ ۖ كَانَا يَأْكُلَانِ الطَّعَامَ ۗ انْظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الْآيَاتِ ثُمَّ انْظُرْ أَنَّىٰ يُؤْفَكُونَ

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)

 

Furthermore, the non Ahmadis try to say that in this verse, the death of Hadhrat Isaas is excluded as it mentions the Messengers before him alone. This proves that the emphasis given to the death of all Prophets is equated to the death of Hadhrat Isaas alone based on Chapter 3 verse 145.

 

The ijma of the sahaba further proves that not a single Prophet was excluded from this verse. Secondly, Hadhrat Umarra did try to make a exception during the ijma of sahaba, and that was for the Holy Prophetsaw. Once Hadhrat Abu Bakrra recited Chapter 3 Verse 145, Hadhrat Umarra agreed that the Prophetsaw did pass away, just as all Prophets passed away before him. We also proved that Hadhrat Jarudra who was a great companion, specifically explained that Hadhrat Isaas has died, when delivering his speech to the apostates.

 

Some anti Ahmadis raise the allegation that Hadhrat Ahmadas has translated Chapter 3 Verse 145 with many prophets or various prophets. However, even this, cannot benefit the non Ahmadi Muslims in any way. The reason for this is, Hadhrat Ahmadas is not excluding any Prophets when he is using the word many, rather he is emphasizing amount, meaning a lot of prophets have passed away, which include all prophets.

 

Some anti Ahmadis try to say that since this is istigraq, it means that Hadhrat Ahmadas is not a prophet as all Prophets have passed away before the Holy Prophetsaw. This only shows the weakness the anti Ahmadis have in regards to the Arabic language, as مِنْ قَبْلِهِ is an adjective of الرُّسُلُ which only means that the Prophets that came before the Prophet Muhammadsaw have all passed away. Secondly, if they take such an interpretation, they would have to leave Islam as the Qur’an uses the same words for Hadhrat Isaas in Chapter 5 Verse 76, which would suggest that God Forbid, Hadhrat Muhammadsaw is not a Messenger of Allah, because all Messengers have already passed away before Hadhrat Isaas . There is absolutely no way one can exclude  Hadhrat Isaas from death.