ahmadiyyafactcheckblog

Intro
In 1884, in the BA-4 (see page 398), MGA translated RAFFA as a physical lifting towards Allah.

In 1891, MGA didn’t directly approach 4:158 (4:159 in the Qadiani Quran) and what Raf’a meant therein, however, MGA gives many hints in Izala Auham, in fact, MGA argued that humans being can’t each reach the top of mountains, since there is no oxygen, and even leaving the upper atmosphere for a human is impossible (See RK, Izala Auham, Vol. 3, page 126). In the same book, MGA also denied the physicality of the Miraaj.

By 1907, MGA was arguing that it was simply ignorant to think a human being could leave Earth and go to the heavens (see the Haqiqatul Wahy quote). Ironically, there are 5 quotes wherein MGA alleged that Eisa (as) was in fact, in the skies.

After MGA died (we haven’t found anything to date from MGA about Eisa [as] being raised in rank), the Ahmadiyya began claiming that Raf’a in 4:158 meant raising Eisa (as) in rank, instead of Allah physically lifting Eisa (As) to the Samaa Wattay and out of trouble (See Tafsir Qurtubi, Ibn Taymiyya and Fakhr al-Din al-Razi). Ironically, Mirza Ghulam Ahmad used 3:39 (3:40 in the Qadiani Quran) of the Quran to lower the status of Eisa (as), after arguing that Allah raised the status of Eisa (as) in 4:158.

Furthermore, Rafa-hoo (4:158) is a masculine pro-noun and proves that Eisa (as) was lifted with his body (Via Sheikh Ibn Hazm). Even, Muhammad ibn Abd al-Wahhab believed that Eisa (as) was alive when Allah raised him up (4:158), and that Eisa (as) would physically return. Even Mark 16:19 of the Bible confirms 4:158 of the Quran.

Al-Tabari said: ‘Mutawaffīka’ and ‘Rāfi‘uka’ are one and the same. He said: “He (ʿĪsā) has not yet died; he will kill the Dajjāl and then die.” He recited Allah’s saying: ‘He will speak to the people in the cradle and in maturity (kahlān)’ (Q 3:46). He said: “Allah raised him to Himself before he became mature, and he will descend as a mature man.” This is the view that “mutawaffīka” means taking (qabḍ), not death, and that ʿĪsā (Jesus) is alive and will return before dying. Muḥammad ibn Sinān narrated to us, from Abū Bakr al-Ḥanafī, from ʿAbbād, from al-Ḥasan (al-Baṣrī), about Allah’s saying “O Jesus, I will take you and raise you to Myself.” He said: “Allah raised him to Himself, and he is with Him in the heaven.” This is another narration confirming that “tawaffī” here means taking up bodily, not causing death. Ibn Ḥumayd narrated to us, from Salamah, from Ibn Isḥāq, from someone he does not suspect (in narrating), from Wahb ibn Munabbih al-Yamānī, that he said: “Allah caused ʿĪsā ibn Maryam to die for three hours of the day, then He raised him to Himself.” This third narration harmonizes both views: that ʿĪsā experienced a brief form of “death” (a temporary tawaffī) before being raised alive. Hence Imam Tabari رحمة الله عليه himself supported the opinion saying that he was raised bodily. Plus none of those opinions said Isa عليه السلام was raised in ranks.

_____________________________________________________________________________________________ 1891
RK, Izala Auham, Vol. 3, page 126

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1907
Haqiqatul Wahy, Online English edition, pages 46-47
Haqiqatul-Wahi (The Philosophy of Divine Revelation) (alislam.org)

MGA says that it is ignorant to think that Allah physically lifted Eisa (as) per 4:158 (4:159 in the Qadiani Quran).
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1908
Oct
Barahin-i-Ahmadiyya, V-5, Online English edition, page 509

“””According to the Jewish belief, the spiritual exaltation of any Prophet depends on him dying a natural death, and being killed or crucified precludes spiritual exaltation. That is why God first said, to refute the Jews, that ‘Isa would have a natural death. Then, since spiritual exaltation is a result of natural death, He used the words رَافِعُكَ اَِلیَّ [will exalt you to Myself ] after the term متوفّیك [mutawaffika—will cause you to die a natural death], so that the notions of the Jews were refuted comprehensively.”””

Scans
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Al-Tabari on 4:158
https://x.com/bahlul_majnun/status/1985902646230908971

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Links and Related Essay’s

Haqiqatul-Wahi (The Philosophy of Divine Revelation) (alislam.org)

Mirza Ghulam Ahmad denied the physicality of the Miraaj in 1890/1891 in Izala Auham and in 1893 in Humamatul Bushra – ahmadiyyafactcheckblog

RAFFA in the quran, a historical perspective – ahmadiyyafactcheckblog

#Ahmadis twist #Qurtubi too – ahmadiyyafactcheckblog

Fakhr al-Din al-Razi on 4:158 (raffa-hoo) – ahmadiyyafactcheckblog

Mirza Ghulam Ahmad used 3:39 (3:40 in the Qadiani Quran) of the Quran to lower the status of Eisa (as), after arguing that Allah raised the status of Eisa (as) in 4:158 – ahmadiyyafactcheckblog

Rafa-hoo (4:158) is a masculine pro-noun and proves that Eisa (as) was lifted with his body – ahmadiyyafactcheckblog

Ibn Taymiyya on 3:55, 4:158, 39:42, 3:144, 5:117 and 6:60 – ahmadiyyafactcheckblog

Muhammad ibn Abd al-Wahhab believed that Eisa (as) was alive when Allah raised him up (4:158), and that Eisa (as) would physically return – ahmadiyyafactcheckblog

Mark 16:19 of the Bible confirms 4:158 of the Quran – ahmadiyyafactcheckblog

Izala Auham (1891), Part-1 and 2, quotes and background information – ahmadiyyafactcheckblog

Mirza Ghulam Ahmad said Allah was in the sky (asmaan) – ahmadiyyafactcheckblog
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