Intro
I have written about this topic over and over again, that is 4:159 or 4:160 in the Ahmadiyya Quran’s. Further, the vast majority of Islamic scholars and writers over the past 1400 years have agreed on the idea that Esa (as) hasn’t died yet or will come to the Earth and die like regular prophets/humans. In this case, I have found yet another authority on Islamic scholarship, al-Tabari giving his comments on this topic. Recently, a Qadiani tried to quote Ibn Jarir at speaker’s corner, check it out herein. This was also discussed by the brother Al-Yemeni vs. Razi, (43:17) time stamp. In the below we have multiple quotes from Tafsir al-Tabari which prove that Muslims always believed that Eisa (as) was substituted and never on the cross, and he will physically return. We also have Tabari on 43:61 (see in the below). Remember, MGA called At-Tabari as the chief of the Mufassireen.
_____________________________________________________________________________________________(Reynolds, 2009: 41), See Upal, “Moderate Fundamentalist” (2017)
“””The mufassirūn are in agreement that Jesus did not die, that instead he ascended to heaven body and soul while someone else died in his place. Their principal disagreement is only whether God cast the image of Jesus on a number of people, from whom the Jews chose one to crucify, or whether God cast the image of Jesus only on one specific person”””.
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Bismillah al-Rahman al-Rahim
{And there is none of the People of the Scripture but he will certainly believe in him before his death, and on the Day of Resurrection he will be a witness against them.} 4:159
`Abd al-Razzaq (d. 211) in his Tafsir (1:177-178) cites reports from al-Kalbi, Qatada, and al-Hasan stating that it means “believe in `Isa before `Isa’s death,” and a report from Shahr ibn Hawshab that it means “believe in `Isa before the death of the Jew or Christian.”
Imam Ibn Jarir al-Tabari (d. 310) said in his Tafsir (6:18-21): “Commentators differ on the meaning of this verse, some saying that it means ‘believe in `Isa before `Isa’s death’.” He then cites reports to that effect from Ibn `Abbas, al-Hasan, Qatada, Abu Malik, and others. Then he said: “Others said that it means believe in `Isa before the death of the Jew or Christian.” He then cites reports to that effect from Ibn `Abbas, Ubay, Mujahid (Tafsir 1:180-181), `Ikrima, al-Dahhak, al-Hasan, Muhammad ibn Sirin, and others. Then he said: “Others said that it means believe in Muhammad – blessings and peace upon him – before the death of the Jew or Christian.” He cites a report to that effect from `Ikrima. Then Imam al-Tabari states that the likeliest view to be correct is: there is none of the People of the Scripture but he will certainly believe in `Isa before `Isa’s death.
Al-Bukhari and Muslim in their Sahihs: Abu Hurayra, may Allah be pleased with him, narrated that Allah’s Messenger 
said: “By Him in Whose hand is my soul, the Son of Mary – peace be upon him – will soon descend among you as a just ruler. He shall destroy the crosses, slay the swine, abolish the Jizya, and wealth shall pour forth to such an extent that no one will accept it. A single prostration shall be better than the whoile world and all that is in it.” Abu Hurayra added: “Recite, if you will, Allah’s saying: {And there is none of the People of the Scripture but he will certainly believe in him before his death, and on the Day of Resurrection he will be a witness against them.}”
In al-Tabari, Ahmad, and Ibn Marduyah’s narration of the above report Abu Hurayra adds: “Meaning, `Isa’s death.”
Explanations narrated from Ibn `Abbas:
1. “Before his death meaning: before `Isa’s death.” Narrated by Sufyan al-Thawri, Tafsir (p. 98) and al-Tabari in his Tafsir.
2. “Before his death meaning: before the Jew’s death.” Narrated by al-Tabari and Ibn Abi Hatim in their Tafsirs as stated by al-Suyuti in al-Durr al-Manthur (2:733).
3. “Before his death is read Before their [i.e. the People of Scripture’s] death in Ubayy’s canonical reading.” Narrated by Abu Dawud al-Tayalisi, Sa`id ibn Mansur, al-Tabari and Ibn al-Mundhir in their Tafsirs as stated by al-Suyuti in al-Durr al-Manthur (2:733).
4. “Before his death meaning: at the time `Isa comes forth, Allah’s blessings upon him.” Sahih according to al-Hakim in al-Mustadrak (1990 ed. 2:338).
Ibn al-Jawzi (d. 597) in his Tafsir (2:247-248) states that Ibn `Abbas explained “the People of the Book” here to mean the Jews, while al-Hasan and `Ikrima explained it to mean both the Christians and the Jews. Then he stated that Ibn `Abbas and the vast majority considered the pronoun in “believe in him” to refer to `Isa, while `Ikrima said it refers to the Prophet Muhammad . Then he stated that there were two positions concerning the pronoun in “before his death”:
“One explanation is that the pronoun refers to the person who believes. Ibn `Abbas said: There is no Jew except he believes in `Isa before he dies, even if he falls from the top of a roof, and Ubay’s reading has: before their death.” This is also the position of Mujahid and Sa`id ibn Jubayr. Al-Dahhak also narrated from Ibn `Abbas: The Jew believes in `Isa before his death, and the soul of the Christian does not leave him except he witnesses that `Isa is a servant. While `Ikrima narrated: The soul of the Jew or Christian does not leave him except he bears witness to the prophethood of Muhammad .
“Another explanation is that the pronoun refers to `Isa. Ibn `Abbas said that at the time he descends there shall not remain on the face of the earth any Jew or Christian or anyone that worships other than Allah, all believing in `Isa and following him as the spirit from Allah and His Word, His servant and Messenger . This is the position of Qatada, Ibn Zayd, and Ibn Qutayba, and Ibn Jarir al-Tabari chose it.”
Al-Qurtubi (d. 771) in his Tafsir (6:11) states: “It means believe in `Isa before the Jew’s or Christian’s death, and it is of no benefit to him. It is also said that it means before `Isa’s death, but the former interpretation is more likely.”
Ibn Kathir (d. 774) in his Tafsir (1:367): “The pronoun in the clause ‘before his death’ refers to `Isa, upon him peace, meaning there is none of the People of the Scripture but he will certainly believe in `Isa when he descends to the earth before the Day of Resurrection. At that time he shall abolish the jizya and nothing shall be accepted other than Islam.”
Abu al-Su`ud (d. 951) in his Tafsir (2:252): “The pronoun ‘his’ refers to an omitted attributee, while the previous pronoun [‘him’] refers to `Isa. Meaning: there is not one of the People of the Scripture but will certainly believe, before his soul is taken away, in the fact that `Isa ibn Maryam is Allah’s servant and Messenger. That is: when belief no longer counts because legal responsibility (taklif) ceases at that time. This is reinforced by one of the canonical readings which states: `but THEY will certainly believe in him before THEIR death.’ [Reading of Ubayy as narrated from Ibn ‘Abbas in Tafsir Ibn Kathir 1:578.] It is related from Ibn `Abbas that he explained it in this way.
“It has also been said that both pronouns refer to `Isa, at which time there will be but one community on earth, lions and tigers and wolves shall graze side by side with the camels and cattle and sheep etc. for forty years, after which `Isa shall die and be buried.
“It has also been said that the pronoun ‘him’ [in the clause ‘shall believe in him’] refers to Allah. It has also been said that it refers to Muhammad .”
All of the commentators agree that in either case – whether belief in `Isa takes place when `Isa rules on earth or before a Jew or Christian’s death – it is a belief that does not benefit, since it comes at a time when the responsibility to believe has been lifted. In the first case there will not be other than Islam on the face of the earth while the second case occurs at the time of one’s death. As for the clause “he will be a witness against them” it means: in the sense that he conveyed his message faithfully and declared his own servanthood for all to know. Cf. Ibn al-Jawzi (2:250).
And Allah knows best.
GF Haddad ©
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Additional data from Al-Tabari
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Tafsir At-Tabari, Vol. 7, pages 658-659
At Tabari says (citing Wahb ibn Munabbih):
“”…And Allah lifted Eisa (as) up to him alive…””.
“”…the the foremost in correctness of these views is….that the one that was killed and crucified was other than Eisa (as) and that Eisa (as) was lifted away whilst alive, from between the yahoodi enemies..””
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Tafsir At-Tabari, Vol. 7, pages 671-672
“”..And the most correct view is that…every kitaabi will believe in Eisa, before the death of Eisa, and this view is more correct than the other views..”
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Tabari on 43:61
Tafsir al-Tabari
Vol. 20, page 631
At-Tabari says that there is more than one opinion in interpreting verse 43:61:
“””Some of the scholars said…that this verse is in reference to Eisa because his appearance is from the signs of the last hour…Ibn Abbas says (43:61) refers to the emergence/appearance of Eisa (as)….”””
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At-Tabari, Tafsir
Vol. 5, page 451
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Tafsir At-Tabari, Vol. 9, pages 132-137
“””…At-Tabari says in his Tafseer that: ‘when you took (qabadta) me to yourself…”””
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Links and Related Essay’s
Mirza Ghulam Ahmad and 4:159 (4:160 in the Ahmadiyya Quran’s), before the death of Jesus (as)
https://muflihun.com/bukhari/55/657
https://www.livingislam.org/fiqhi/fiqha_e80.html
https://ahmadiyyafactcheckblog.com/2017/11/24/tafsir-ibn-kathir-on-4159/
https://www.alislam.org/library/books/Ijaz-e-Ahmadi.pdf
http://www.islam101.com/quran/yusufAli/
https://www.answering-islam.org/Quran/Tafsir/004.159
https://www.muslim.org/islam/deathj-6.htm
https://www.alislam.org/library/books/Haqiqatul-Wahi.pdf
https://ahmadiyyafactcheckblog.com/2016/11/12/dard-lied-about-mgas-views-on-esa-as-pre-1891/
https://ahmadiyyafactcheckblog.com/2016/11/14/what-is-maseel-e-maseeh-the-like-of-the-messiah/
https://ahmadiyyafactcheckblog.com/2016/11/12/dard-lied-about-mgas-views-on-esa-as-pre-1891/
https://ahmadiyyafactcheckblog.com/2016/10/24/noorudin-and-abdul-karim-were-influenced-by-sir-syed/
https://ahmadiyyafactcheckblog.com/2016/11/12/dard-lied-about-mgas-views-on-esa-as-pre-1891/
https://www.alislam.org/library/book/heavenly-sign/
https://ahmadiyyafactcheckblog.com/2016/09/06/was-noorudin-the-ghost-writer-of-mga/
Mirza Ghulam Ahmad called At-Tabari as the chief of the Mufassireen – ahmadiyyafactcheckblog
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