Intro
Ahmadis argue that 3:144 (3:145 in the Qadiani Quran) verse proves that Esa (As) died. MGA first quoted this verse in Izala Auham (which was written in 1890 and published in 1891). However, in Izala Auham, MGA argued that the word ALL (Kul in arabic) was inferred in this verse and thus, Eisa (as) was also dead. MGA was also indirectly claiming that for 50 years of his life, it never dawned on him what this verse (3:144) actually meant, i.e., the death of Esa (as). MGA had mis-interpreted this verse for 50 years. In fact, in 1888, in Noorudin’s famous book that he wrote on the behest of MGA, “Faslul Khitab”, even Noorudin hadn’t realized that the phrase “Ar-Rusulu” meant ALL and thus also meant that Esa (as) was dead. Thus, no Muslim had ever inferred that ALL was meant in 3:144 in terms of Messengers. Even if it is, it would mean that Esa (as) has to face death eventually, nothing else.

2 years later, in “Shahadatul-Quran” (1893)(online english edition from the Lahori-Ahmadi’s) MGA quoted 77:11 of the Quran and argued that “Ar-Rusulu” had a singular connotation and referred to himself (MGA)as the Promised Messiah. Thus contradicting his previous stance that Ar-rusulu meant ALL. Ar-rusulu also occurs in 23:51, as allah does refer to ALL in this verse. 41:14 is another instance, also see 12:110.

A similar verse and line of argumentation is found in 5:75 (5:76 in the Qadiani Quran numbering system). This argument became a major theme and marketing point for Ahmadis. They also refer to a hadith which references this verse (See Sahih Bukhari). Furthermore, this verse also proves that prophets can be killed, this was common, in fact, it appears 10 times in the quran.


_____________________________________________________________________________________________1888
Noorudin on 3:144 in 1888, via Faslul Khitab, page 28
See a good video on this here at 2:02:15 minute mark

Noorudin wrote that “Ar-Rusulu” meant many messengers, not ALL.

Translation

“”Muhammad (saw) was just one Messenger, before him, many Messengers have passed”

Urdu transliteration

“”Muhammad salaal salam to aik rasul hai, pallay isse bhot rasul ja chuke hain”

Scans 

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1891

Izala Auham
Izala-e-Auham, Ruhani Khaza’in, vol. 3, pp. 277-278, via Essence of Islam, Vol.3

“””The Holy Qur’an clearly states that there never was a Prophet who did not pass away:

3:144 of the Quran

21:35 of the Quran

21:9 of the Quran

To conceive of Jesus as alive in the face of these verses, and to believe, contrary to the purport of the verse:

21:9 of the Quran

that Jesus is alive in heaven like the angels, without the need of food, would be to turn away from the Holy Word of God.

I again affirm that if Jesus is alive in heaven in his physical body, then the Divine reasoning set out in one of the above verses—that if the Holy Prophet (peace and blessings of Allah be upon him) were to die it would not be inconsistent with his Prophethood as all Prophets before
him have been subject to death—would be accounted as defective and meaningless. Surely God Almighty is far above saying that which is not true and is against the facts.”””
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1893

In “Shahadatul-Quran” (1893)(online english edition from the Lahori-Ahmadi’s) MGA argued that “Ar-Rasoolu” means singular and referred to MGA himself as the Promised Messiah. MGA was quoting 77:11 wherein Ar-rusulu does in fact mean ALL and refers to the recall of all the messengers of Allah on the day of judgement. 

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1897
Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 219-226 footnote, via Essence of Islam, vol.3

The Holy Qur’an has categorically said that Jesus (peace be on him) had died. The verse:

3:144 of the Quran

clearly establishes that Jesus (peace be on him) died. Sahih Bukhari furnishes proof on the authority of Ibn-e-‘Abbas (may Allah be pleased with him) that, in this verse, the expression Tawaffi connotes death. It is utterly wrong to suggest that the expression Tawaffaitani, which
is in the past tense, should be construed to indicate the future, that is to say, that Jesusas had not yet died but would die in the latter days. The purport of the verse is that Jesusas would submit that his people did not go astray in his lifetime but were led astray after his death.
If it is assumed that Jesus (peace be on him) is not dead, it will also have to be acknowledged that the Christians have not yet gone astray, because the verse clearly states that they went astray after the death of Jesusas. Only those who are utterly bereft of faith can deny such express authority.

Seeing that the Holy Qur’an affirms the death of Jesus (peace be on him) and designates the Holy Prophetsa as the Seal of Prophets, and Hadith confirms both these verities and also states that the Messiah who is to come will be one of the Muslims, the question arises as to how such a consensus could have reached that Jesusas would descend bodily from heaven in the latter days? The answer is that there never was such a consensus, and anyone who claims to the contrary must either be extremely stupid or dishonest. The companions of the Holy Prophetsa
were in no need of looking into the details of this affair.

According to the verse: 5:117

they believed that Jesusas had died. That is why when Hadrat Abu Bakr (may Allah be pleased with him), perceived at the time of the death of the Holy Prophet (peace and blessings of Allah be upon him) that some people were in doubt concerning his death, he emphatically affirmed
that all Prophets had died and no one of them was alive. He recited the verse:

3:144

Not a single person questioned his statement. Then there is Imam Malik, a great Imam, a reputed scholar of the Qur’an and Hadith and a righteous one; he believed that Jesusas had died. So did Imam Bin Hazam whose high status is well known, and so did Imam Bukhari whose compilation of Ahadith is known as the truest book after the Book of God. In the same way, the learned Muhaddathin and commentators Ibn-e-Taimiyyah and Ibn-e-Qayyim, who were the Imams of their respective ages, believed that Jesusas had died. The Chief of the Sufis, Sheikh Mohy-ud-Din Ibn Al-‘Arabi very clearly stated in his commentary that Jesusas had died. The same has been the case with leading scholars, Muhaddathin and commentators. All the Imams and scholars of the Mu‘tazila held the same view. It would, therefore, be a daring invention to say that the bodily ascent of Jesusas to heaven and his expected descent has been a matter of consensus.

These are the beliefs of the people of the time when thousands of innovations had found their way into Islam. These were the middle ages which are described by the Holy Prophet (peace and blessings of Allah be upon him) as Faij-e-A‘waj. It is concerning these people that he
said:

‘They are not of me and I am not of them.’

In adopting such a belief, they transgressed from the Holy Qur’an in four ways. They cannot cite any verse or any Hadith in support of the fiction that Jesusas had ascended bodily to heaven. They deceive the common people by adding the word heaven to the word Nuzul, whereas it does not occur in any Hadith whose accuracy is beyond doubt. In Arabic, the word Nuzul merely means ‘arrival’, like the arrival of a traveller. In our own country, the equivalent of Nuzul is used for the arrival of a stranger and no one has the slightest notion that such a one descends from heaven. A thorough search of the books of Hadith of all Muslim sects would not produce a single Hadith of any kind stating that Jesusas had ascended bodily to heaven and would return to earth in some later age. If anyone should set forth such a Hadith, we are prepared to pay him as much as twenty thousand rupees as penalty; we shall also publish a confession of our mistake and burn all our books. Let anyone who wishes come forward to satisfy himself.”””

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1899-1902
Tiryaq-ul-Qulub, Ruhani Khaza’in, vol. 15, pp. 461-462 footnote

“””The citation by Hadrat Abu Bakr (may Allah be pleased with him), on the occasion of the death of the Holy Prophetsa, of the verse:

3:144

shows that he believed Jesus (peace be on him) to be dead. If this verse is to be construed to mean that some Prophets had died before the advent of the Holy Prophet (peace and blessings of Allah be upon him) and some were still living, then it would not support the reasoning of Hadrat Abu Bakrra, as it would not be an authority for the death of all previous Messengers. Yet none of the companions of the Holy Prophetsa, who were all present on the occasion, took exception to the reasoning of Hadrat Abu Bakrra, which shows that it was supported by the
consensus of the companions, which is held as binding and can never err. One of the many favours that Hadrat Abu Bakrra bestowed upon the Muslims is that during his rightful Khilafat he opened the door of truth and accuracy to deliver them from the error that was to arise in later
times and erected such a strong barrier against the flood of misguidance as cannot be demolished by the divines of this age even if they were assisted by all the Jinns. So we pray that God Almighty may shower thousands of blessings on the soul of Hadrat Abu Bakrra who conclusively settled, on the basis of pure Divine revelation, that Jesus had died.”””
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1902
The Miracle of Ahmad (I‘jaz-e-Ahmadi)
Online english edition
See pages 30-31
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1902
Tohfah-e-Golarhviyyah , Ruhani Khaza’in, vol. 17, pp. 173-174, Via Essence of Islam, vol-3

“””It is absolutely wrong to say that Jesus (peace be on him) has ascended bodily to heaven. There is no proof of this in the Holy Qur’an nor in Ahadith, nor can reason accept it; indeed the Qur’an and the Hadith and reason all three reject it. The Holy Qur’an has clearly said that Jesus (peace be on him) has died, and the Hadith narrating the Me‘raj [Spiritual Ascent] of the Holy Prophetsa informs us that Jesusas has joined the souls of the departed Prophets (peace be on them), and has cut asunder completely from the earth. Reason tells us that it is not the way of Allah that a mortal body should ascend to heaven and, discarding all the characteristics of earthly life like eating and drinking etc., should join the souls who have suffered bodily death and have arrived in the hereafter. Reason can furnish no such instance. Moreover, as the belief that Jesus (peace be on him) ascended bodily to heaven is inconsistent with the Holy Qur’an, so is the doctrine of his bodily descent inconsistent with the Holy Qur’an.

The Holy Qur’an affirms the death of Jesus in the verses:

5:117

3:144

5:3

33:40

and proclaims the end of normal Prophethood after the Holy Prophet (peace and blessings of Allah be upon him), and clearly affirms that the Holy Prophet (peace and blessings of Allah be upon him) is Khatam-ul- Anbiya’ by stating:

33:40

But those who insist on bringing Jesus (peace be on him) back to the earth believe that he will return with the status of a Prophet and for forty-five years Gabriel shall continue to convey Prophetic revelation to him. What room does this doctrine leave for the belief that Prophethood ended with the Holy Prophetsa? According to them it is Jesus who is the Khatam-ul-Anbiya’.”””
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1905
Lecture Ludhiana
See pages 17-21, online english edition of 2003
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1906-1907
Via Haqiqatul Wahy, online english edition

Many references to 3:144.
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1908–Oct
Barahin i Ahmadiyya, vol. 5, online english edition

Many references to 3:144.
_____________________________________________________________________________________________

_____________________________________________________________________________________________A proper translation and interpretation of 3;144

“”””With regard to their being routed when it was rumoured that the Prophet had been killed and the hypocrites had said to the believers ‘If he has been killed go back to your previous religion’ the following was revealed Muhammad is only a messenger; messengers have passed away before him. Why if he should die or is slain like others will you turn back on your heels will you return to unbelief the last statement is the locus of the interrogative of denial in other words ‘he was not a worshipped being so that if he were to die you should turn back to your previous religion’. If any man should turn back on his heels he will not harm God in any way but will be harming himself and God will requite those that are thankful for His graces by staying firm.”””

See Tafsir al Jalayan—http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=3&tAyahNo=144&tDisplay=yes&UserProfile=0&LanguageId=2
_____________________________________________________________________________________________Tafsir Ibn Kathir on 3:144

(144. Muhammad is no more than a Messenger, and indeed Messengers 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 reward the grateful. )

See here: http://www.qtafsir.com/index.php?option=com_content&task=view&id=491&Itemid=46#7
_____________________________________________________________________________________________ Ibn Kathir’s extended commentary on 3:144

See here: http://www.qtafsir.com/index.php?option=com_content&task=view&id=490&Itemid=46

The Rumor that the Prophet was Killed at Uhud Print E-mail
When Muslims suffered defeat in battle at Uhud and some of them were killed, Shaytan shouted, “Muhammad has been killed.” Ibn Qami’ah went back to the idolators and claimed, “I have killed Muhammad.” Some Muslims believed this rumor and thought that the Messenger of Allah had been killed, claiming that this could happen, for Allah narrated that this occurred to many Prophets before. Therefore, the Muslims’ resolve was weakened and they did not actively participate in battle. This is why Allah sent down to His Messenger His statement,

﴿وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ﴾

(Muhammad is no more than a Messenger, and indeed Messengers have passed away before him.) he is to deliver Allah’s Message and may be killed in the process, just as what happened to many Prophets before. Ibn Abi Najih said that his father said that a man from the Muhajirin passed by an Ansari man who was bleeding (during Uhud) and said to him, “O fellow! Did you know that Muhammad was killed” The Ansari man said, “Even if Muhammad was killed, he has indeed conveyed the Message. Therefore, defend your religion.” The Ayah,

﴿وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ﴾

(Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him), was revealed. This story was collected by Al-Hafiz Abu Bakr Al-Bayhaqi in Dala’il An-Nubuwwah.

Allah said next, while chastising those who became weak,

﴿أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ﴾

(If he dies or is killed, will you then turn back on your heels), become disbelievers,

﴿وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ﴾

(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), those who obeyed Allah, defended His religion and followed His Messenger whether he was alive or dead. The Sahih, Musnad and Sunan collections gathered various chains of narration stating that Abu Bakr recited this Ayah when the Messenger of Allah died. Al-Bukhari recorded that `A’ishah said that Abu Bakr came riding his horse from his dwelling in As-Sunh. He dismounted, entered the Masjid and did not speak to anyone until he came to her ﴿in her room﴾ and went directly to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face, knelt down and kissed him, then started weeping and proclaimed, “My father and my mother be sacrificed for you! Allah will not combine two deaths on you. You have died the death, which was written for you.”

Ibn `Abbas narrated that Abu Bakr then came out, while `Umar was addressing the people, and Abu Bakr told him to sit down but `Umar refused, and the people attended to Abu Bakr and left `Umar. Abu Bakr said, “To proceed; whoever among you worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, Allah is alive and will never die. Allah said,

﴿وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ ﴾

(Muhammad is no more than a Messenger and indeed (many) Messengers 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 reward the grateful.)”

The narrator added, “By Allah, it was as if the people never knew that Allah had revealed this verse before until Abu Bakr recited it, and then whoever heard it, started reciting it.” Sa`id bin Al-Musayyib said that `Umar said, “By Allah! When I heard Abu Bakr recite this Ayah, my feet could not hold me, and I fell to the ground.”

Allah said,

﴿وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـباً مُّؤَجَّلاً﴾

(And no person can ever die except by Allah’s leave and at an appointed term.) ﴿3:145﴾ meaning, no one dies except by Allah’s decision, after he has finished the term that Allah has destined for him. This is why Allah said,

﴿كِتَـباً مُّؤَجَّلاً﴾

(at an appointed term) which is similar to His statements,

﴿وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلاَ يُنقَصُ مِنْ عُمُرِهِ إِلاَّ فِى كِتَـبٍ﴾

(And no aged man is granted a length of life nor is a part cut off from his life, but it is in a Book) ﴿35:11﴾, and,

﴿هُوَ الَّذِى خَلَقَكُمْ مِّن طِينٍ ثُمَّ قَضَى أَجَلاً وَأَجَلٌ مُّسمًّى عِندَهُ﴾

(He it is Who has created you from clay, and then has decreed a (stated) term (for you to die). And there is with Him another determined term (for you to be resurrected)) ﴿6:2﴾.

This Ayah ﴿3:145﴾ encourages cowards to participate in battle; for doing so, or avoiding battle neither decreases, nor increases the life term. Ibn Abi Hatim narrated that, Habib bin Suhban said that a Muslim man, Hujr bin `Adi, said in a battle, “What prevents you from crossing this river (the Euphrates) to the enemy

﴿وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـباً مُّؤَجَّلاً﴾

(And no person can ever die except by Allah’s leave and at an appointed term)” He then crossed the river riding his horse, and when he did, the Muslims followed him. When the enemy saw them, they started shouting, “Diwan (Persian; crazy),” and they ran away.

Allah said next,

﴿وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الاٌّخِرَةِ نُؤْتِهِ مِنْهَا﴾

(And whoever desires a reward in the world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof).

Therefore, the Ayah proclaims, whoever works for the sake of this life, will only earn what Allah decides he will earn. However, he will not have a share in the Hereafter. Whoever works for the sake of the Hereafter, Allah will give him a share in the Hereafter, along with what He decides for him in this life. In similar statements, Allah said,

﴿مَن كَانَ يُرِيدُ حَرْثَ الاٌّخِرَةِ نَزِدْ لَهُ فِى حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِى الاٌّخِرَةِ مِن نَّصِيبٍ ﴾

(Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter.) ﴿42:20﴾, and,

﴿مَّن كَانَ يُرِيدُ الْعَـجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَـهَا مَذْمُومًا مَّدْحُورًا – وَمَنْ أَرَادَ الاٌّخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا ﴾

(Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and despised. And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is a believer, then such are the ones whose striving shall be appreciated) ﴿17:18-19﴾.

In this Ayah ﴿3:145﴾, Allah said,

﴿وَسَنَجْزِى الشَّـكِرِينَ﴾

(And We shall reward the grateful. ) meaning, We shall award them with Our favor and mercy in this life and the Hereafter, according to the degree of their appreciation ﴿of Allah﴾ and their good deeds.

Allah then comforts the believers because of what they suffered in Uhud,

﴿وَكَأَيِّن مِّن نَّبِىٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ﴾

(And many a Prophet fought and along with him many Ribbiyyun.)

It was said that this Ayah means that many Prophets and their companions were killed in earlier times, as is the view chosen by Ibn Jarir. It was also said that the Ayah means that many Prophets witnessed their companions’ death before their eyes. However, Ibn Ishaq mentioned another explanation in his Sirah, saying that this Ayah means, “Many a Prophet was killed, and he had many companions whose resolve did not weaken after their Prophet died, and they did not become feeble in the face of the enemy. What they suffered in Jihad in Allah’s cause and for the sake of their religion did not make them lose heart. This is patience,

﴿وَاللَّهُ يُحِبُّ الصَّـبِرِينَ﴾

(and Allah loves the patient.)” As-Suhayli agreed with this explanation and defended it vigorously. This view is supported by Allah saying;

﴿مَعَهُ رِبِّيُّونَ كَثِيرٌ﴾

(And along with him many Ribbiyyun).

In his book about the battles, Al-Amawi mentioned only this explanation for the Ayah. Sufyan Ath-Thawri reported that, Ibn Mas`ud said that,

﴿رِبِّيُّونَ كَثِيرٌ﴾

(many Ribbiyyun) means, thousands. Ibn `Abbas, Mujahid, Sa`id bin Jubayr, `Ikrimah, Al-Hasan, Qatadah, As-Suddi, Ar-Rabi` and `Ata’ Al-Khurasani said that the word Ribbiyyun means, `large bands’. `Abdur-Razzaq narrated that Ma`mmar said that Al-Hasan said that,

﴿رِبِّيُّونَ كَثِيرٌ﴾

(many Ribbiyyun) means, many scholars. He also said that it means patient and pious scholars.

﴿فَمَا وَهَنُواْ لِمَآ أَصَابَهُمْ فِى سَبِيلِ اللَّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ﴾

(But they never lost heart for that which befell them in Allah’s way, nor did they weaken nor degrade themselves.)

Qatadah and Ar-Rabi` bin Anas said that,

﴿وَمَا ضَعُفُواْ﴾

(nor did they weaken), means, after their Prophet was killed.

﴿وَمَا اسْتَكَانُواْ﴾

(nor degrade themselves), by reverting from the true guidance and religion. Rather, they fought on the path that Allah’s Prophet fought on until they met Allah. Ibn `Abbas said that,

﴿وَمَا اسْتَكَانُواْ﴾

(nor degrade themselves) means, nor became humiliated, while As-Suddi and Ibn Zayd said that it means, they did not give in to the enemy.

﴿وَكَأَيِّن مِّن نَّبِىٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُواْ لِمَآ أَصَابَهُمْ فِى سَبِيلِ اللَّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ وَاللَّهُ يُحِبُّ الصَّـبِرِينَ – وَمَا كَانَ قَوْلَهُمْ إِلاَّ أَن قَالُواْ ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِى أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وانصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ ﴾

(And Allah loves the patient. And they said nothing but: “Our Lord! Forgive us our sins and our transgressions, establish our feet firmly, and give us victory over the disbelieving folk.”) ﴿3:146-147﴾, and this was the statement that they kept repeating. Therefore,

﴿فَـْاتَـهُمُ اللَّهُ ثَوَابَ الدُّنْيَا﴾

(So Allah gave them the reward of this world) victory, triumph and the good end,

﴿وَحُسْنَ ثَوَابِ الاٌّخِرَةِ﴾

(and the excellent reward of the Hereafter) added to the gains in this life,

﴿وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ﴾

(And Allah loves the good-doers).

﴿يَـأَيُّهَا الَّذِينَ ءَامَنُواْ إِن تُطِيعُواْ الَّذِينَ كَفَرُواْ يَرُدُّوكُمْ عَلَى أَعْقَـبِكُمْ فَتَنقَلِبُواْ خَـسِرِينَ – بَلِ اللَّهُ مَوْلَـكُمْ وَهُوَ خَيْرُ النَّـصِرِينَ – سَنُلْقِى فِى قُلُوبِ الَّذِينَ كَفَرُواْ الرُّعْبَ بِمَآ أَشْرَكُواْ بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَـناً وَمَأْوَاهُمُ النَّارُ وَبِئْسَ مَثْوَى الظَّـلِمِينَ – وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ حَتَّى إِذَا فَشِلْتُمْ وَتَنَـزَعْتُمْ فِى الاٌّمْرِ وَعَصَيْتُمْ مِّن بَعْدِ مَآ أَرَاكُمْ مَّا تُحِبُّونَ مِنكُم مَّن يُرِيدُ الدُّنْيَا وَمِنكُم مَّن يُرِيدُ الاٌّخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ وَلَقَدْ عَفَا عَنْكُمْ وَاللَّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ – إِذْ تُصْعِدُونَ وَلاَ تَلْوُونَ عَلَى أحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِى أُخْرَاكُمْ فَأَثَـبَكُمْ غَمّاً بِغَمٍّ لِّكَيْلاَ تَحْزَنُواْ عَلَى مَا فَاتَكُمْ وَلاَ مَآ أَصَـبَكُمْ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ ﴾

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Bukhari on 3:144
https://quranx.com/Hadith/Bukhari/USC-MSA/Volume-5/Book-59/Hadith-733/
https://wikiislam.net/wiki/Qur%27an,_Hadith_and_Scholars:Muhammad%27s_Death

Narrated ‘Aisha: Abu Bakr came from his house at As-Sunh on a horse. He dismounted and entered the Mosque, but did not speak to the people till he entered upon ‘Aisha and went straight to Allah’s Apostle who was covered with Hibra cloth (i.e. a kind of Yemenite cloth). He then uncovered the Prophet’s face and bowed over him and kissed him and wept, saying, “Let my father and mother be sacrificed for you. By Allah, Allah will never cause you to die twice. As for the death which was written for you, has come upon you.”

Narrated Ibn ‘Abbas: Abu Bakr went out while Umar bin Al-Khattab was talking to the people. Abu Bakr said, “Sit down, O ‘Umar!” But ‘Umar refused to sit down. So the people came to Abu Bakr and left Umar. Abu Bakr said, “To proceed, if anyone amongst you used to worship Muhammad, then Muhammad is dead, but if (anyone of) you used to worship Allah, then Allah is Alive and shall never die. Allah said:–“Muhammad is no more than an Apostle, and indeed (many) apostles have passed away before him..(till the end of the Verse )……Allah will reward to those who are thankful.” (3.144) By Allah, it was as if the people never knew that Allah had revealed this Verse before till Abu Bakr recited it and all the people received it from him, and I heard everybody reciting it (then).

Narrated Az-Zuhri: Said bin Al-Musaiyab told me that ‘Umar said, “By Allah, when I heard Abu Bakr reciting it, my legs could not support me and I fell down at the very moment of hearing him reciting it, declaring that the Prophet had died.”

Sahih Bukhari 5:59:733

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Ahmadis quote a certain hadith in connection with this verse, however, the word “all” doesnt exist there either

“Abdullah Bin Abbas narrated that Abu Bakr came out while Umar was conversing with the people. He said to Umar to sit but he refused to comply with. So, the people turned towards him (Abu Bakr) and left Umar. Then Abu Bakr said: Whoever amongst you worshipped Muhammad, let him know that Muhammad is dead, and whoever amongst you worshipped Allah, let him know that Allah is Living, there is no death for Him. Allah has said, `And Muhammad is only a Messenger. Verily, all Messengers have passed away before him…’ The narrator says, by God, the people did not know that God had sent down this verse until Abu Bakr has recited it. So, the people in their entirety learnt it from him; then, whosoever amongst the people heard it recited it. Then Saeed Bin Musayyeb has told me, that Umar swearing by God said, did not know of this verse till he heard it from Abu Bakr, and consequently his legs could not support him, he staggered and fell down in an outburst of grief.” (Bukhari Kitabun Nabiyye Ila Kisra Wa QaisaraMusnad Imam Abu Hanifa, p. 188, Hamamul Islamiyya, p. 54, Bukhari, Vol. 2, Manaqib Abu Bakr)
_____________________________________________________________________________________________Ahmadis add the word “all” to this hadith also

So remember…MGA didnt even add the word “all”..so Ahmadis are caught looking stupid in this instance and many others.
_____________________________________________________________________________________________Sunan Ibn Majah on 3:144

https://sunnah.com/search/?q=3%3A144

It was narrated that ‘Aishah said:
“When the Messenger of Allah (ﷺ) passed away, Abu Bakr was with his wife, the daughter of Kharijah, in villages surrounding Al-Madinah. They started to say: ‘The Prophet (ﷺ) has not died, rather he has been overcome with what used to overcome him at the time of Revelation.’ Then Abu Bakr came and uncovered his (the Prophet’s (ﷺ)) face, kissed him between the eyes and said: ‘You are too noble before Allah for Him to cause you to die twice. By Allah, the Messenger of Allah (ﷺ) has indeed died.’ ‘Umar was in a corner of the mosque saying: ‘By Allah, the Messenger of Allah (ﷺ) has not died and he will never die until the hands and feet of most of the hypocrites are cut off.’ Then Abu Bakr stood up, ascended the pulpit and said: ‘Whoever used to worship Allah, Allah is alive and will never die. Whoever used to worship Muhammad, Muhammad is dead. “Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? 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.’” [3:144] ‘Umar said: ‘It was as if I had never read (that Verse) before that day.’”
حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ، قَالَتْ لَمَّا قُبِضَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ وَأَبُو بَكْرٍ عِنْدَ امْرَأَتِهِ ابْنَةِ خَارِجَةَ بِالْعَوَالِي فَجَعَلُوا يَقُولُونَ لَمْ يَمُتِ النَّبِيُّ ـ صلى الله عليه وسلم ـ إِنَّمَا هُوَ بَعْضُ مَا كَانَ يَأْخُذُهُ عِنْدَ الْوَحْىِ ‏.‏ فَجَاءَ أَبُو بَكْرٍ فَكَشَفَ عَنْ وَجْهِهِ وَقَبَّلَ بَيْنَ عَيْنَيْهِ وَقَالَ أَنْتَ أَكْرَمُ عَلَى اللَّهِ مِنْ أَنْ يُمِيتَكَ مَرَّتَيْنِ قَدْ وَاللَّهِ مَاتَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏.‏ وَعُمَرُ فِي نَاحِيَةِ الْمَسْجِدِ يَقُولُ وَاللَّهِ مَا مَاتَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ وَلاَ يَمُوتُ حَتَّى يَقْطَعَ أَيْدِيَ أُنَاسٍ مِنَ الْمُنَافِقِينَ كَثِيرٍ وَأَرْجُلَهُمْ ‏.‏ فَقَامَ أَبُو بَكْرٍ فَصَعِدَ الْمِنْبَرَ فَقَالَ مَنْ كَانَ يَعْبُدُ اللَّهَ فَإِنَّ اللَّهَ حَىٌّ لَمْ يَمُتْ وَمَنْ كَانَ يَعْبُدُ مُحَمَّدًا فَإِنَّ مُحَمَّدًا قَدْ مَاتَ ‏{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 عُمَرُ فَلَكَأَنِّي لَمْ أَقْرَأْهَا إِلاَّ يَوْمَئِذٍ ‏.‏
Grade Da’if (Darussalam)
English reference  : Vol. 1, Book 6, Hadith 1627
Arabic reference  : Book 6, Hadith 1695

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Muhammad Ali, the Lahori-Ahmadi didnt even add the word “All” to this verse

Although he dishonestly translated this verse, he didnt add the word all.  This is from his 1917 edition, and was the only Ahmadiyya commentary on the quran up to that point.

“And Muhammad (saw) is no more than an apostle, the apostles have already passed away before him, if then he dies or is killed, will you turn your back upon your heels?…..”

See here, page 182 http://www.aaiil.org/text/hq/comm/muhammadalienglishholyquran1917/muhammadalienglishholyquran1917.pdf

^^^This proves that MGA never wrote that the word “all” is included in this verse.
_____________________________________________________________________________________________Malik Ghulam Farid added the word all to the official 5-Volume commentary on the quran

Finally, in the 1960’s (published in 1988), Malik Ghulam Farid wrote the official 5-volume Commentary on the Quran and “officially” added the word “all”.
_____________________________________________________________________________________________Links and Related Essay’s

MGA invented the 23-year theory for Prophets, and his opinion on 69:44

Mirza Ghulam Ahmad claimed that the Quran, 77:11 (77:12 in the Qadiani Quran), was about his coming

Mirza Ghulam Ahmad and 5:75 of the Quran (5:76 in the Qadiani Quran)

Faslul Khitab by Maulvi Noorudin (1888) confirms that he also believed that Esa (as) would physically return to Earth

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