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Death of Jesus



Common knowledge tells us he never left the land of Judea up to the event of the crucifixion, and thus only preached to two of the tribes of Israel, and still had to account for the lost ten tribes of Israel. Jesus had said, "And other sheep I have which are not of this fold, them also I must I bring, and they shall hear my voice and there shall be one fold and one shepherd" (John 10:16).

And will make him a messenger unto the children of Israel (Qur'an 3:49).


Death of Jesus in Qur'an




The Qur'an says:

And for their saying: We have killed the Messiah, Jesus, son of Mary, the Messenger of Allah, and they killed him not, nor did they cause his death on the cross, but he was made to appear to them as such. And certainly those who differ therein are in doubt about it. They have no knowledge about it, but only follow a conjecture, and they killed him not for certain. Nay, Allah exalted him in His presence. And Allah is ever Mighty, Wise (Qur’an 4:157-158).

When Allah said: O Jesus, I will cause thee to die and exalt thee in My presence (Ya Isa, inni mutawaffika wa rafi'uka ilaiya) and clear thee of those who disbelieve and make those who follow thee above those who disbelieve to the day of Resurrection. Then to Me is your return, so I shall decide between you concerning that wherein you differ. (Qur'an 3:55) 

The words "And Allah raised him" or "Allah exalted him" in 4:158 and 3:55 have been used as evidence for the physical ascension of Jesus, however as will be shown these words mean that he was not disgraced, but raised in honor and dignity, from the falsehood which his enemies tried to place upon him. 

Ibn Abbas (companion of the Holy Prophet) says that the significance of mutawaffi-ka is mumitu-ka, i.e. I will cause thee to die (Bukhari. 65:12), thus Jesus is dead according to 3:55. 

Also: "It is reported from Ibn Abbas that the Holy Prophet said in a sermon: O people! You will be gathered to your Lord (on the day of Judgment) ... and some people from my Umma will be taken and dragged towards hell. I shall say: ‘O Lord, but these are my people’. It will be replied: ‘You do not know what they did after you’. Then I shall say as did that righteous servant of God (i.e., Jesus) say: ‘I was a witness of them so long as I was among them, but when Thou didst cause me to die (tawaffaitani) Thou wast Watcher over them’ [5:117]..." (Bukhari, Kitab al-Tafsir, under Surah Ma’idah)

Now the Prophet Muhammad (pbuh) is quoting the words of Jesus from 5:117 of what he will say on the Day of Judgment and all Muslims agree that when the Prophet Muhammad (pbuh) uses the words, that meaning of tawaffaitani is thou did cause me to die. Since Jesus used those same exact words, it can only mean the exact same thing, i.e. he died. 

Jesus says: "I said to them naught save as Thou didst command me: Serve Allah, my Lord and your Lord; and I was a witness of them so long as I was among them, but when Thou didst cause me to die (tawaffaitani) Thou wast the Watcher over them. And Thou art Witness of all things" (Qur'an 5:117).

Jesus says in all that time he was among his people, they had the correct beliefs, so to say Jesus is going to come back on earth physically, means Christians should not have deviated from the Truth yet! (but obviously they have since today many Christians believe Jesus is part of the trinity and is God even).  The fact of the matter is, Jesus was made into a "god" after his death.

Also, there are a number of verses in the Qur'an where Allah used the word "wafat" that has always been translated as death: 2:234, 2:240, 3:193, 4:15, 4:97, 6:61, 7:37, 7:126, 8:50, 10:46, 10:104, 12:101, 13:40, 16:28, 16:32, 16:70, 39:42, 40:67, 40:77, 47:27 etc. 

And secondly, the true meaning of the word 'rafa' (raise) in 3:55 and 4:158 is exalt in honor and/or exalt in spiritual dignity, not to raise physically, and that is made clear by the context: "clear thee of those who disbelieve" 

The Jews wanted to have Jesus die a disgraceful death on the cross, that would bring on him shame and the curse of God, but Allah said, he would "clear thee (Jesus) of those who disbelieve"  from those false charges. He would not be humiliated or disgraced.

Had Jesus died on the cross the Hebrew Bible says he would have been cursed: Deut 21:22-23 "And if a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree:  His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day for he that is hanged is accursed of God that thy land be not defiled, which the LORD thy God giveth thee for an inheritance." 

But Allah promised Jesus he would be exalted, and cleared, and raised in dignity and honor like previous prophets. 

4:159 further states: "And there is none of the People of the Book but will believe in this before his death; and on the day of Resurrection he will be a witness against them" 

In some translations bihi is translated as in him in the phrase layu'minanna bihi, which can also be correct, however, looking at the context, we can see 4:157 is clearly referring to the event of the crucifixion. The Jews and Christians must both believe in the death of Jesus on the cross for different theological reasons; the Jews must believe in his death to accept him as a false claimant to being the Messiah and Prophet, while the Christians must accept his death on the cross as their sinless sacrifice that atoned for the sins of mankind and became a curse to redeem them the curse of the Law according to Paul in Galatians 3:13. However, Jesus says "he will be a witness against them" on the Day of Resurrection, that he did not die on the cross. Had bihi been referring to Jesus, he could not be a witness against them if they truly accepted him as a Messenger of Allah, and would therefore pose as a contradiction in itself. 

It is interesting to note, regarding the Prophet Idris (Enoch), Allah says in Surah Maryam: "And We raised him to an elevated state" (wa rafa'naa hu).  (Qur'an 19:57) and some early Muslim commentators did believe that Idris was raised alive to heaven, because they were under the influence of Christian and Jewish tradition: It is still interpreted by Christians and Jews to mean that "took him" means a physical ascension in the verse: "Enoch walked with God, and he was not, for God took him." (Gen 5:24).

But we know the Raf (ascension) of Idris was exaltation in rank and not his bodily ascension to upper regions. 

Other examples of exaltation of Prophets: 

The Prophet Muhammad (pbuh) was exalted: "And We have exalted for you your mention" (wa rafa' na) (Qur'an 94:4).

Ibrahim was exalted: "We exalt in degrees whom We please" (narfa'u darazaa) (Qur'an 6:84). 

All good deeds are raised towards Allah. "all pure speech and all good deed -- He exalts it"  (yarfa'uhu.) (Qur'an 35:10).

Also the 3:55 and 4:158 says the raf of Jesus was towards Allah and not heaven, so the idea of being raised to heaven should not even come up.

Abdullah Yusuf Ali acknowledged this view in his first edition, which since then has been censored in regards to his footnote for 4:158 where he states "There is difference of opinion as to the exact interpretation of this verse. The words are: The Jews did not kill Jesus, but God raised him up (rafa'u) to Himself. One school holds that Jesus did not die the usual human death, but still lives in the body in heaven; another holds that he did die (v. 117) but not when he was supposed to have to be crucified, and that his being "raised up" unto God means that instead of being disgraced as a malefactor, as the Jews intended, he was on the contrary honoured by God as His Apostle; see also next verse. The same word rafa'a is used in association with honour in connection with Mustafa [Muhammad] in 94:4.

The last verse used to refer to the second coming of Jesus is 43:61. Just as there are grammatical reasons for questioning the interpretation of 4:159 (as shown above), there are too in regards to this verse which reads as follows:

"And if We pleased, We could make among you angels to be (Our) vicegerents in the land. And this (revelation) is surely knowledge of the Hour, so have no doubt about it and follow Me. This is the right path. And let not the devil hinder you; surely he is an open enemy" (Qur'an 43:61). 

Maulana Muhammad Ali says: "The Hour signifies here the departure of prophethood from the house of Israel. Such is the clear significance of the parable of the vineyard in Matt 21:33, Mark 12:1 , and Luke 20:9, which ends with these remarkable words: "Therefore I say unto you, The Kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof" (Matt. 21:43). Prophethood had long remained in the house of Israel, and, as history shows, Jesus was the last prophet of the Mosaic dispensation. The Qur'an is here called the knowledge of the Hour in the sense that its revelation was a clear indication that prophethood was now being taken away from the House of Israel and given to another people, as Jesus himself said. Some taken the personal pronoun hu as referring to Jesus, but even then the meaning would be that Jesus was sent to give people the knowledge that he was the last prophet of the Israelite dispensation."

Further evidence from the Qur'an:

1. All Prophets before Jesus are dead:

"The Messiah, son of Mary, was only a messenger; messengers before him had indeed passed away." (5:75)

And worded in the same way here, all Prophets before Muhammad (pbuh) must be dead: "And Muhammad is only a messenger -- messengers have already passed away before him. If, then, he dies or is killed, will you turn back upon your heels?" (3:143) 

"And We granted abiding for ever (khuld) to no mortal before you (O Muhammad). If you die, will they abide (khalidun)" (Qur'an 21:34). 

The Qur’an says all "gods" are dead: "And those whom they call on besides Allah created nothing, while they are themselves created. Dead (are they), not living. And they know not when they will be raised." (16:20-21) 

Jesus taken for a "god" : "Certainly they disbelieve who say: ‘Allah, He is the Messiah, son of Mary’." (5:72) 

Logically speaking, Jesus must therefore be dead since Christians made him into a "god."

2. Also, Jesus coming again contradicts the finality of Prophethood: "Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last of the prophets." (33:40) 

And you can't say Jesus will be demoted because the Qur'an says: "Jesus said: I am a servant of God: He has given me the Book and made me a prophet, and made me blessed wherever I may be." (19:30-31) 

Jesus came only for the Children of Israel, and not for the Muslim Ummah: And will make him a messenger unto the children of Israel (3:49).

3. Referring to John the Baptist in the Qur'an we read: "And peace on him the day he was born and the day he died and the day he is raised to life" (Qur'an 19:15) 

And with Jesus speaking: “And peace on me the day I was born, and the day I die, and the day I am raised to life." (Qur'an 19:33).

Had 19:15 been referring to Jesus, obviously then the same words would be used, and had 19:33 been referring to John the Baptist the same words would also have been used. 

4. Jesus had to live and die on earth, since the Qur'an says: "Therein (i.e. on the earth or physical world) shall you live, and therein shall you die, and therefrom shall you be raised." (7:25)

 "From it (i.e. the earth) We created you, and into it We shall return you, and from it raise you a second time." (20:55) 

5. Upon the Prophet’s death Abu Bakr (ra) said at the death of the Prophet: "Whoever among you worships Muhammad, Muhammad has indeed died; but whoever worships Allah, Allah lives on for ever, never dies. Allah says: ‘Muhammad is only a messenger; messengers before him have indeed passed away...’ (the Qur’an, 3:144)." (Bukhari, Kitab al-Mughazi)

"By God, it was as if the people did not know that God had revealed this verse until Abu Bakr recited it. Then (it was as if) the people had learnt it from him; and whomever one heard, he was reciting this verse (i.e. ‘Muhammad is only a messenger; messengers before him have indeed passed away...’)" (Bukhari, Kitab al-Jana’iz)

Umar (ra) said: "I was so shocked that my feet could not support me and I fell to the ground when I heard him recite it (i.e. the verse) that the Holy Prophet had indeed died." (ibid., Kitab al-Mughazi)

Had Umar (ra) believed any Prophet before Muhammad (pbuh) was alive, then he would have raised that objection, but he did not do so.

6. The Prophet Muhammad (saw) came after, i.e. after the death of Jesus according to 61:6.

"And when Jesus, son of Mary, said: O Children of Israel, surely I am the Messenger of Allah to you, verifying that which is before me of the Torah and giving the good news of a Messenger who will come after me, his name being Ahmad. But when he came to them with clear arguments, they said: This is clear enchantment (Qur'an 61:6).

It does not state after his physical ascension. If for example, we read: “And We sent after them in their footsteps Jesus, son of Mary, verifying that which was before him of the Torah” (Qur’an 5:46), would anyone conclude anyone before Jesus remained alive? No. Thus, one should not do the same when reading 61:6. 

7. Even in the Bible, there in no evidence for the physical ascension of Jesus. "Matthew and John don’t mention the subject the ascension. Mark 16:19 and Luke 24:51 mention it, but recent scientific and scholarly investigations have proved the accounts contained in both these Gospels as later interpolations – non existent in original texts. Codex Sinaiticus, 4th century, oldest manuscript has Mark ending at chapter 16, verse 8. Also Gospel of Luke 24:5 in Codex Sinaiticus does not contain the words ‘taken up to heaven’, therefore there is no reference at all to the ascension in the oldest manuscripts of the Gospels.

Even if it was stated that he ascended to heaven, it would have meant figuratively that he had gone to a safe place. The term ‘heaven’ was used for any high raised place, as for instance we read in Exodus 19-20, that the Lord came down upon Mount Sinai on the top of the mount and spoke to Moses. But in v. 22 of ch. 20 the word ‘heaven’ is used instead of the top of the mountain. Moreover we read in shab. 89a Ex. R. IXI: "Before Moses ascended to Heaven he said that he would descend on the forenoon of the 41st day” (Jewish Encyclopedia word Moses). And in Exodus 24-28 it is clearly stated that Moses was in the mount 40 days and 40 nights, similarly Jesus was taken up on top of the Mount Olives and a cloud received him out of their sight. As the disciples saw him going up at the top of the mount according to the aforesaid usage they said he went to heaven." [Tahir Ahmad]

Acts 1:3 "After his suffering, he showed himself to these men and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God." Acts 1:10-11 "And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white {apparel;} Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." (KJV)

What happened to Jesus? 

His "death" on the cross was not death in the medical sense; his resurrection was really a resuscitation; and his "ascension" was a departure to preach to the lost ten tribes of Israel.

Common knowledge tells us he never left the land of Judea up to the event of the crucifixion, and thus only preached to two of the tribes of Israel, and still had to account for the lost ten tribes of Israel. Jesus had said, "And other sheep I have which are not of this fold, them also I must I bring, and they shall hear my voice and there shall be one fold and one shepherd" (John 10:16). 

In the great Diaspora some 700 years before the birth of Christ, the ten tribes of Israel had been scattered, driven out of Israel by Nebuchadnezzar, a King of Babylon. Not all had returned. It was therefore to these lost 10 tribes that Jesus was referring to of whom the Gospel had yet to reach. 

Jesus, "the chief of the travelers," was not dead when he was removed from the cross, and went on to complete his mission and preach to all the tribes of Israel, as he was sent for the Children of Israel. Thus his ministry did not only last for a mere one or two years, for such a blessed and great Prophet as the Messiah Jesus, son of Mary (peace be upon him). 

Maulana Muhammad Ali says: Jesus Christ is said to have been called Messiah (Al Masih) because he used to travel much, or because he was anointed with a pure blessed ointment with which the prophets are anointed. It is, however, the first significance, viz., that Masih means one who travels much that finds the foremost acceptance with the commentators as well as the lexicologists. And this lends support to the evidence recently discovered which shows that Jesus traveled in the East after his unfortunate experience at the hands of the Syrian Jews, having recovered from the shock and the wounds of crucifixion, preached to the lost ten tribes of the Israelites who had settled in the East.

In this connection, see also 23:50, where Jesus is spoken as having been afforded shelter in a hilly tract of land. "And We made the son of Mary and his mother a sign, and We gave them refuge on a lofty ground having meadows and springs." Jerusalem, Egypt, Palestine or Damascus, which are the names suggested do not answer the description.

Kanz-ul-Ummal (Volume 2) which is a comprehensive Book of Hadith, has on page 34 a Hadith from Abu Hurairah: God directed Jesus (on whom be peace) 'O Jesus! Move from one place to another' -- go from one country to another lest thou shouldst be recognized and persecuted. 

Again, in the same Book, on the report of Jabar, there is the Hadith Jesus always used to travel; he went from one country to another, and at nightfall wherever he was he used to eat the vegetation of the jungle and to drink pure water. 

Again, in the same book, there is a report from Abdullah bin Umar: The Holy Prophet declared that the most favoured in the sight of God are the poor. Asked, what was meant by the poor? Were they the people who, like Jesus the Messiah, fled from their country with their faith? 


Israelite origin of Kashmir People (The Lost Tribes) - Up to the event of the crucifixion, Jesus had only preached the Gospel to two of the tribes of Israel, namely Judah and Benjamin, in his first few years of his ministry. He still had to account for the lost ten tribes of Israel, as he was sent for the Bani Israel (Jacob), i.e. the Children of Israel. This website gives a list of literally hundreds of tribes, casts, and sub-casts, of Hebrew Biblical names as found in Kashmir and Afghanistan. (taken from Khwaja Nazir Ahmad's book). This is by no means any coincidence. This Jewish origin bears strong testimony to Jesus traveling there, especially in light of this verse: “And We made the son of Mary and his mother a sign, and We gave them refuge on a lofty ground having meadows and springs” (Qur’an 23:50) since Kashmir is especially known for its numerous meadows and springs. Also, there is tradition of a prince Prophet Yuz Asaf (Jesus the gatherer) that visited Kashmir 2,000 years ago with his teaching known as the Bushra or Gospel that very much parallels the teachings as to be met within the Gospels of the New Testament. Main site: Tomb of Jesus