Watch my video explanation here (on periscope) and here on youtube. In roughly 1891, MGA started quoting a hadith from Ibn Abbas (ra) in Bukhari in terms of the death of Esa (As). It was as-if MGA had never read this hadith in 50 years of his life. Nevertheless, this is an isolated hadith and lacks context. What this hadith simply means is that Allah caused Esa (as) to die/sleep or some type of suspended-animation during travel to heaven (which is also what Ghamidi believes). It is possible that Adam (as) and Eve were also caused to slumber in a similar state as he traveled from heaven to Earth, Idris (as) too and Muhammad (saw) during the Miraj. These are states that we have no knowledge of, however, if you watch sci-fi movies like “Passengers” and many others, humans are forced to sleep while moving at light-speed, see 55:33 to see how Allah knew that travel from Heaven to Earth was possible. The other explanation is that this is out of sequence, and Ibn Abbas was referring to the eventual death of Esa (as). Whichever scenario it is….this hadith for-sure doesn’t mean that Esa (as) lived an additional 90 years and died of old age in Kashmir. Moreover, there is a commentary of the Quran that has been ascribed to Ibn Abbas and is even quoted by Todd Lawson and his famous book, “The Crucifixion and the Quran” (2009). In fact, Ibn Abbas’ Tafsir is the first one that he quotes in his book. Why do Ahmadi’s avoid this? In this Tafsir, Ibn Abbas supports the “substitution-theory” and defines “Mutawafeeka” in 3:55 as “”I am gathering thee and causing thee to ascend unto Me””. Ibn Abbas’ Tafsir is called Tanwir al-Miqbas min Tafsir Ibn Abbas, this is a historical document explaining the Quran. Andrew Rippin, Todd Lawson and a few other academic people have claimed that this Tafsir might be an abridgment by Al-Dinawari of perhaps, Muhammad Al-Kalbi’s Tafsir. Imam Malik is quoted in a Shia book of hadith as also believing that Esa (as) died and was then lifted to heaven and will physically descend.
In 1891, in Izala Auham, MGA makes the argument:
Izala-e-Auham, Ruhani Khaza’in, vol. 3, pp. 224-225, see also, Essence of Islam, vol–3, pages 193-194

“””Evidence regarding the Death of Jesus
We have so many certain and conclusive proofs of the death of Jesus, son of Mary, that they cannot all be set out in this brief publication. Read the Holy Qur’an carefully and you will find the death of Jesus mentioned so clearly and definitely that it is not possible to interpret it otherwise. For instance, the Holy Qur’an reports the acknowledgement of Jesus:

‘Since Thou didst cause me to die, Thou hast been the Watcher over them.’—Al-Ma’idah, 5:118

Can we interpret the word Tawaffi in this verse as meaning sleep? Would it be right to understand this verse as meaning: Since Thou didst cause me to sleep Thou hast been the One to watch over them? Of course not. The only appropriate interpretation of Tawaffi in this context is the straightforward one of death; and the context does not permit us to interpret that death will occur after Jesus’ bodily ascent to heaven. This is because the question put to Jesus refers to the going astray of his people, which had happened after his supposed bodily ascent to heaven and had been completed before the advent of the Holy Prophet (peace and blessings of Allah be upon him.)

The Hadith also confirms the death of Jesusas. On page 162 of the Commentary Ma‘alim it is mentioned on the authority of ‘Ali bin Talhah that Ibn-e-‘Abbasra interpreted the verse:

‘O Jesus, I will cause thee to die a natural death and will exalt thee to Myself.’—Al-e-mran, 3:56 to mean i.e., ‘I will cause you to die.’ This is supported by other verses like:

Say, ‘The angel of death…will cause you to die.’—Al-Sajdah, 32:12

‘Those whom the angels cause to die while they are pure.’—Al- Nahl, 16:33 

‘Those whom the angels cause to die while they are wronging their souls.’—Al-Nahl, 16:29

Thus Ibn-e-‘Abbas, may Allah be pleased with him, believed that Jesus had died. Our readers must be aware that Ibn-e-‘Abbas was among the foremost of those who comprehended the Holy Qur’an perfectly. The Holy Prophet (peace and blessings of Allah be upon him) had prayed for him that he might be bestowed true knowledge of the Holy Qur’an.””””

The quote itself

Ahmadiyya refer to the following saying of Ibn Abbas (RA);

قَالَ ابْنُ عَبَّاسٍ { مُتَوَفِّيكَ } مُمِيتُكَ

Ibn Abbas said: Mutawaffeeka [means] ‘I’ll cause you to die’ (Mumeetuka)” (Sahih Bukhari 14/149, Kitabul Tafsir)

Correct position of Ibn Abbas (RA) on this issue:

The correct position of Ibn Abbas (RA) is that he believed in the physical ascension and return of Eisa (AS) even though he understood ‘mutawaffeeka’ to mean death. Following narration clarifies this;

عن ابن عباس في قوله { إني متوفيك ورافعك } يعني رافعك ثم متوفيك في آخر الزمان

It is narrated from Ibn Abbas about the Ayah “I’ll take you and raise you”; “It means I’ll raise you then will cause you to die near the End of Times.” (Durr Manthur 2/347 under 3:55)(Durr Manthur is the Tafsir by Suyuti). Suyuti’s Tafsir can be found here.

It is thus obvious that Ibn Abbas (RA) believed in Taqdim & Takhir (advancing and retarding) in this verse.
Tanwir al-Miqbas min Tafsir Ibn Abbas

What is Tanwir al-Miqbas min Tafsir Ibn Abbas (Arabic: تنوير المقباس من تفسير بن عباس) is a tafsir, attributed to Abd-Allah ibn Abbas, but which contains much atypical content for a tafsir of the sahabah.[1] It is said to have been collected by Abu Tahir Muhammad ibn Yaqub al-Fayruz Aabadi (1329–1414).

Ibn Abbas on 3:55 from
“””((And remember) when Allah said: O Jesus! Lo! I am gathering thee and causing thee to ascend unto Me, and am cleansing) saving (thee of those who disbelieve) in you (and am setting those who follow you) follow your Religion (above those who disbelieve) with strong argument and triumph (until the Day of Resurrection) then I shall make you to die after descent; it is also said this means: I shall make your heart die to the love of the life of this world. (Then unto Me ye will (all) return) after death, (and I shall judge between you as to that wherein) in religion (ye used to differ) to argue.”””

Ibn Abbas on 5:117 from
“””(I spake unto them) in the life of this world (only that which Thou commandedst me, (saying): Worship Allah) declare Allah’s divine Oneness and obey Him, (my Lord and your Lord) He is my Lord and yours. (I was a witness of them) by conveying the message (while I dwelt among them, and when Thou tookest me) when you raised from amongst them (Thou wast the Watcher over them) You were the Protector and Witness of them. (Thou art Witness over all things) of what I said and what they said.”””

Ibn Abbas on 43:61 from
“””(And lo! Verily) in the coming of Jesus the son of Mary (there is knowledge of the Hour) there is an indication of the coming of the Hour; it is also said that this means: his coming is a sign of the advent of the Hour. (So doubt ye not concerning it) so have no doubt in the coming of the Hour, (but follow Me) by professing Allah’s divine Oneness. (This) profession of divine Oneness (is the right path) an established religion with which Allah is pleased: i.e. the religion of Islam.””

Ibn Abbas on 4:157 from
“””(And because of their saying: We slew the Messiah Jesus son of Mary, Allah’s messenger) Allah destroyed their man Tatianos. (They slew him not nor crucified, but it appeared so unto them) Allah made Tatianos look like Jesus and so they killed him instead of him; (and lo! those who disagree concerning it) concerning his killing (are in doubt thereof) in doubt about his killing; (they have no knowledge thereof save pursuit of a conjecture) not even conjecture; (they slew him not for certain) i.e. certainly they did not kill him.”””

Ibn Abbas on 4:158 from
“””(But Allah took him up unto Himself) in heaven. (Allah was ever Mighty) in His vengeance against His enemies, (Wise) by granting triumph to his friends: He saved His Prophet and destroyed their man.”””

Ibn Abbas on 4:159 from
“””(There is not one of the People of the Scripture) the Jews and Christians (but will believe in him) in Jesus, that he was not a sorcerer, Allah, His son or His partner (before his death) after the soul of Jesus expires, that is after he comes down again and then dies after every single Jew in their time, (and on the Day of Resurrection he) Jesus (will be a witness against them) through delivery of the message.”””


 Ibn Kathir tells us
“The [conjunction] ‘wa’ [i.e. and] in the word of Allah ‘mutawaffeeka wa rafiuka’ does not imply sequence. So the verse says the Almighty does all these things but as to how he and when, this depends on the evidence. And it is proved with evidence that he [Eisa A.S.] is alive. There is a saying of the Prophet, on whom be peace, ‘He [Eisa] will return and kill Dajjal’ then afterwards the Almighty will cause him to die.” (Tafsir Al-Kabir 4/226 under Qur’an 3:55)

In fact MGA himself accepted that the Arabic conjunction ‘wa’ does not imply sequence 

See Taryaq Al-Qulub p.143, RK – vol.15 p.454 (marginal note) but then without giving any valid reason opposed the same idea’s application to Qur’an 3:55.

Ibn Kathir quotes Ibn Abbas
Ibn Abbas said, “When Allah intended to raise Eisa (AS) to the heavens, he went to his companions…and Eisa (AS) ascended to the Heavens through an opening in the top of the house.”  (Tafsir Ibn Kathir 2/449, Tafsir Ibn Abi Hatim 4/431 Hadith 6266. Ibn Kathir classified it as Sahih)

Al-Tabari tells us
It is narrated from Sa’id bin Jubair from Ibn Abbas [about]; “No one will remain from among the People of the Book but will certainly believe in him before he dies.” He said; “Before the death of Eisa ibn Maryam.” (Tafsir Al-Tabari 9/380 Narration 10794-5 under Qur’an 4:159. Classified as Sahih by Hafiz Ibn Hajr in Fath Al-Bari 10/250, Kitab Ahadith Al-Anbiya, Chapter on the Descent of Eisa ibn Maryam)

Additional data

“And he is the sign of the Hour (the Day of Judgment)” (43:61)

قَالَ هُوَ خُرُوجُ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَام قَبْلَ يَوْمِ الْقِيَامَةِ

Ibn Abbas said: “That is the descent of Eisa ibn Maryam, on whom be peace, before the Doomsday.” (Musnad Ahmad 3/284 Hadith 2921. Classified as Sahih by Ahmad Shakir)
Links and Related Essay’s

Ibn Abbas (RA) & alleged death of Eisa (AS)

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