Intro
Mahmud Shaltut made huge mistakes in terms of the Qadiani’s and Shia’s. Mahmud Shaltut was clearly affected by colonialism and people like Allama Iqbal Maulana Abu Kalamazad and Rashid Rida. Mahmud Shaltut also alleged that the view that the Quran speaks only of otherworldly punishment for apostasy was also held by the Grand Imam of Al-Azhar (1958–1963) Mahmud Shaltut, who held that the prescription of death penalty for apostasy found in hadith was aimed at prevention of aggression against Muslims and sedition against the state. Mahmood Shaltut is certain of Jesus’ literal death. He cites two verses that mention Jesus’ forthcoming death and report his death (4:157 and 3:55, respectively). Several contemporary interpreters posit an energy-matter relationship, but provide no supporting evidence. According to them, Jesus had such a strong spiritual stature that his physical body became energy (spirit) and ascended to the heavens, similar to Muhammad’s Ascension. Mutawaffika naturally would refer to his death as tawaffa, “to call in a loan at the end of its term,” and is commonly used in that sense. But the verb also is used for nightly slumber. Therefore we cannot be certain that actual death is implied here. Shaltut does not accept the second and third verses as indisputable evidence, but rather prefers al-Tabari’s interpretation that Jesus’ virgin birth is itself a sign of the Hour of Judgment. This verse addresses those who deny the Hereafter. This miraculous birth is offered to provide evidence of the Hereafter to unbelievers. According to al-Kawthari, who diametrically opposes Shaltut, pertinent Qur’anic verses and traditions necessitate a belief in the second coming. He does not respond directly to Shaltut’s views; rather, he accepts the majority view by faith without insisting on concrete evidence. The contemporary scholar Ibn ‘Ashur, who also opposes the majority view, fails to offer any convincing supporting evidence. Unlike most interpreters, Shaltut opines that all such proofs violate the verses’ literal meaning, and that interpreters devised such meanings to avoid conflict with some second-coming traditions narrated by such famous Companions as Abu Hurayra. Therefore, he believes that the Qur’an and the Sunnah provide no trustworthy evidence for this event. The Syrian scholar al-Buty claims that Shaltut changed his view, adopted the majority view during his last illness, and then buried all documents connected with his old views (See Sa’id Ramadan al-Buty, Kubra al-Yaqiniyyat, (Beirut: 1994), 352). But why did Shaltut deny the second coming despite all the proofs mentioned above? It seems to me that he viewed the majority interpretation as unreasonable and against general Islamic principles. He thinks that a person cannot come from heaven, and therefore denies such statements. They based their evidence on God’s power, saying: He is able to do all things (67:1) and therefore He can bring Jesus. They think of bodily descent. Is the descent of Jesus from heaven to be considered materially?
In 1940, Hassan al-Banna began working vs. the Qadiani’s, the founder of the Muslim Brotherhood, when he took the editorship of al-Manār in 1940. Though by 1939 an Ahmadi source had placed the number of Ahmadis in Egypt at 100.
In 1942, in response to a question put forward by an Indian Ahmadi to Mahmud Shaltut, a teacher (later shaykh) of Al-Azhar, as to whether, according to the Quran and sunnah, Jesus was alive or dead, and whether or not he will return at the end of time, Shaltut issued a fatwa in 1942 stating that according to the Quran, Jesus had died and that it contained no indication that he lives on in heaven. As to the hadith material concerning his return, Shaltut questioned their soundness and concluded that a good Muslim did not have to believe in Jesus’ return. Although the fatwa—and the ensuing discussion surrounding it—has been seen, in the Egyptian context, as indicating that Ahmadi interpretations were not necessarily ruled out as heretical during this period, scholarly opinion on this issue was far from consensual and the fatwa met with immediate resistance from other teachers at Al-Azhar such as Siddiq al-Ghumari who issued a statement strongly upholding the traditional Muslim belief in Jesus’ physical ascension, arguing for the soundness of hadith literature concerning his return and declaring it among the fundamentals of Islam. Other scholars at Al-Azhar took a neutral position and declared that both views were “thoroughly Islamic”.
In 1984, the famous Al-Azhar university issued a Fatwa of Kufr for all groups of Ahmadi’s.
In 2025, the Qadiani-Ahmadi’s quoted Mahmud Shaltut and argued that some Muslims believe that Eisa (as) died a natural death and his body did not ascend. this group is not waiting for anyone to come. This was View #7.
In 2026, Sheikh Asrar Rashid mentioned the mistakes of Mahmud Shaltut.
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______________________________________________________________________________________________1940
In 1940, Hassan al-Banna began working vs. the Qadiani’s, the founder of the Muslim Brotherhood, when he took the editorship of al-Manār in 1940. Though by 1939 an Ahmadi source had placed the number of Ahmadis in Egypt at 100.
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1984
https://ahmadiyyafactcheckblog.com/2020/10/09/in-1984-the-famous-al-azhar-university-issued-a-fatwa-of-kufr-for-all-groups-of-ahmadis/
In 1984, the famous Al-Azhar university issued a Fatwa of Kufr for all groups of Ahmadi’s.
In 1984, the famous Al-Azhar University issued a Fatwa of Kufr against the Qadiani-Ahmadi’s and the Lahori-Ahmadi’s, this was signed by the Grand Imam, Gad al-Haq Ali Gad al-Haq. They declared the Qadiani-Ahmadi’s as Kafir because of their belief in the continuation of prophethood. In terms of the Lahori-Ahmadi’s, they were also declared Kafir, however, this was based on their denial of the miraculous birth of Esa (as). This was published in the Muslim Digest of Oct/Nov/Dec of 1984. This seems to be a newspaper in South Africa. We are unsure how many Ahmadi’s were in South Africa in 1984. There was a huge case in terms of the Lahori-Ahmadi’s in this era, it seems like this is in relation to that incident. Again, we are unclear how and when any form of Ahmadiyya made it to South Africa. Check out our brother @browniesaadi on tik tok explaining the same herein. In 2005, an Ahmadi delegation went to Al-Azhar university to do tabligh and get funds for a mosque.
The data
fatwa_al_azhar
Also found here—http://www.khatmenubuwwat.org/media/File/fatawas/fatwa_al_azhar.pdf
IslamCity] FATWA BY AL-AZHAR CAIRO DECLARINGDECLARING QADIANIS AND AHMEDIS KAFIRS
Abdul Wahid Osman Belal Mon, 01 Aug 2005 15:12:32 -0700
Qadianis seek help from and shelter under Al-Azhar’s Fatwa to prove that they should not be called Kaafirs but deliberately dishonestly suppress and withhold the truth proves them damn liars and do not refer to Al-Azhar’s Fatwa declaring them Kaafirs which is reproduced below and Al-Azhar’s authority is more than mine and theirs to judge.
Fatwa is based on the Holy Quran, the Sunnah (utterances and actions of the Holy Prophet (Allahs peace on him of Islam) and Ijma (consensus of opinion among Muslims). These factors form the basis of Shariah, the Law of Islam.
Fatwa (Verdict by Islamic scholars) regarding the doctrine of Mirza Ghulam Ahmed of Qadian.
FATWA BY AL-AZHAR CAIRO
Fatwa issued by the Fatwa Department of the Al-Azhar University, Cairo in reply to the questions by the Egyptian Foreign Ministry . It was asked to give its opinion on:
- The Ahmedi sect according to the true teachings of Islam
- Mosques built by certain doubtful sects, for example, the Ahmedi sect ofPakistanwho established mosques for Muslims to pray.
- A request by the Ahmedi sect for financial help to set up a mosque inAmsterdam,Holland.
The Fatwa Department answered as follows:
The Fatwa Department of Al-Azhar is quite aware of the beliefs of the Ahmadiyya sect whose views are that Mirza Ghulam Ahmed imagined himself to be a Messenger of Allah (see Khutba II-Haamiya). He says: Do you not see that I am (a Messenger from Allah) then you reject me. What is the matter with you, O, ye rejecters? Further he says: You see how people are being converted to Christianity and how they become apostates from the religion of Allah then still you say that there had not now come a Messenger from Allah. What is wrong with you? How do ye judge? In another place he states (regarding himself): Then Allah showered bounty on this UMMAT (the Ummat of Islam) by sending the like of Jesus. Will anyone except the blind then reject him? In another place he says: Jesus was a sign to the children of Israel, and I am a sign to you, O, ye extravagant ones.!
Similarly, other statements are also to be found in other writings of this sect, e.g. in a circular issued by one of their leaders, which had been translated into Arabic by Syed Abdul Majeed and printed in Egypt. In it we find: It is impossible that the coming of Divine revelation should be closed in the face of men.
In that same circular we also find: The Mahdi and the Promised Messiah had both appeared in India in a place called Qadian. And thousands and thousands of his followers and apostles are to be found hearing Divine revelation. We know also that Mirza Ghulam Ahmed himself imagined that he was recipient of Divine revelation and that it was revealed to him that: I make you an Imaam over men. Such men shall assist you unto whom shall come Divine revelation.
Qadianis and Ahmedi Kaafirs not to be supported
There are many tracts to be mentioned, all of which are undoubtable signs of clear Kufr (disbelief), exit from the religion of Allah and having gone stray (from the right path).
From the foregoing and other tracts the Fatwa Department has become aware of the fact that the Ahmadiyya sect (a sect which is a branch of the math-hab of Mirza Ghulam Ahmad and Mirzas sect, the Qadianis are both Baatil sects, contrary in their beliefs and iebaadaaat to the beliefs and iebaadaaat of the true Muslims. This is chiefly because they claim that their leaders are the recipients of Divine revelation and that there are prophets and messengers among them, to whom Allah speaks in the way that He speaks to the prophets. This contradicts the Holy Quran and the Sunnah of our Holy Prophet Allahs peace on him. Therefore with these views they reject the verse: Muhammad is not the father of any of your men, but he is the Apostle of God, and the Seal of the Prophets; and God has full knowledge of all things.
They also reject the tradition of the Holy Prophet (Allahs peace on him) which is reported by Abu Huraira in Sahih Bukhari: And verily there shall be no prophet after me.
Their belief is also against what the Prophet (Allahs peace on him) said according to Abu Huraira as reported in Sahih Bukhari: The parable of the other prophets and myself is that of a man who built a mansion excellently and beautiful . Only one place was left for one more brick. People walking round the mansion to admire it inquired: Why was not this one brick put in? Now I am the Seal (last) of the prophets.
In Sahih Muslim it is reported from Jaabir: I am in the place of that brick. I have come and the ring of prophets was completed. Apart from this there are many other authoritative reports to the effect that the Nubuwwat (prophethood) had come to a close with the coming and advent of our Holy Prophet Muhammad (Allahs blessings on him.)
This is the general consensus of opinion (Ijma) among Muslims and belief in it has become one of the necessities of faith in Islam. Whosoever rejects it becomes a Kaafiroutside the pale of Islam.
Compulsory to reject
Thus, as for this sect, it is not permissible to assist them in any way neither for the erection of a mosque nor for any other project. This is because their mosques are not founded except for the purpose of leading astray and swaying from the right path. They only erect their mosques in order to prey upon the ignorance of the youth who are unaware of their subtle methods, and lure them to their faith. Through these mosques they draw true Muslims and their innocent children into the dangers of their condemned beliefs while injecting into them the poison which cause them to swerve from the Siraatal Mustaqeem, the path of Allah, the All Powerful, the Praised.
On the contrary, it is compulsory for each and every Muslim all over the world, to boycott them economically, financially and socially and tread upon the necks of all misleading sects like these until they are forced into submission or perish and die out. With them should be done as was done with Haarith bin Saeed (who made similar claims as Mirza) during the reign of Abdul Malik bin Merwan. Certain people were deceived by his claims and followed him until he was hunted down and fell into the hands of Abdul Malik who killed him. Today there is no sign of this sect left on the earth.
In the same way there arose during the early period of the Abbasids one called Ishaq bin Ag-ras with his extravagant claims. A certain group of people followed him, too. He, too was killed and in that way the fitnah started by him was stopped.
The mosques of these Ahmadis are like the mosque which was built by the hypocrites (for evil purposes) during the time of the Holy Prophet (Allahs blessings on him). Their aim in actual fact was to divide the Muslims and mislead them. Allah thus prohibited the Holy Prophet (Allahs blessings on him) from saying the prayers in them, clarified their intentions to him:
And there are those who put up a mosque by way of mischief and
infidelityto disunite the believers and in preparation for one
who warred against Allah and His Apostle aforetime. They will
indeed swear that their intentions are nothing but good; but Allah
doth declare that they are certainly liars.
Never stand thou forth therein. There is a mosque whose foundation
was laid from the first day on piety; it is more worthy of thy standing
forth (for prayer) therein. Surah Toubah, 9-V. 107108.
Shariat
Inspite of the fact that a Muslim is allowed to say his prayer in any clean spot anywhere on the earth, as a result of the Hadith: the whole earth has been made a mosque and clean for me, it is not permissible to say prayers in the mosques of sects like these. The reason for this is that these people take their mosques as a means towards spreading, expounding and popularizing the beliefs of their sect. Moreover (should we say our prayers there) we are in fact exposing our children and the general public to the dangers of their poison and the dangerous evil of accepting their math-hab. What an evil and corruption that will be. The law of Shariat is that one should rather ward off and avoid evil and corruption than to try afterwards to mend and repair that which had been corrupted and damaged.
SOURCE: Reproduced from QADIANISM: An Anti Islamic Conspiracy Page 21-23 of AWAKE TO THE CALL OF ISLAM Rabi-ulAwwal 1405 Vol 4 No 1- December 1984 – A Half Yearly Publication of Young Mens Muslim Association P.O. Box 5036, Benoni South 1502 (Republic of South Africa)
ABDUL WAHID OSMAN BELAL
***************************************************************************
{Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.}
(Holy Quran-16:125)
{And who is better in speech than he who [says: “My Lord is Allah (believes in His Oneness),” and then stands straight (acts upon His Order), and] invites (men) to Allah’s (Islamic Monotheism), and does righteous deeds, and says: “I am one of the Muslims.”} (Holy Quran-41:33)
The prophet (peace and blessings of Allah be upon him) said: “By Allah, if Allah guides one person by you, it is better for you than the best types of camels.” [al-Bukhaaree, Muslim]
The prophet (peace and blessings of Allah be upon him) also said, “Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all.”
[Muslim, Ahmad, Aboo Daawood, an-Nasaa’ee, at-Tirmidhee, Ibn Maajah]
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2025
LIVESTREAM: Death of Prophet Isa (as) – Part 2-review by Dr. Shah – ahmadiyyafactcheckblog
https://ahmadiyyafactcheckblog.com/2025/11/17/livestream-death-of-prophet-isa-as-part-2-review-by-dr-shah/
In 2025, the Qadiani-Ahmadi’s quoted Mahmud Shaltut and argued that some Muslims believe that Eisa (as) died a natural death and his body did not ascend. this group is not waiting for anyone to come. This was View #7.
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2026
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shaltut.pdf
CHAPTER 14
EXALTATION OF JESUS
(A letter was received by the Senate of the Great Al-Azhar University of Cairo from
Abdul Karim Khan, from the Middle East, which contained an inquiry: Is Jesus dead
or alive according to the Qur’ån and the Traditions of the Prophet? What do you think
of a Muslim who does not believe that he is still alive and what about one who does
not acknowledge him in case he comes to the world for the second time? This ques
tion was referred to the Senior Professor Shaikh Maƒm∂d Shal∆ut, who later on
became Rector of the University. The Fatwah is reproduced verbatim below.)1
“. . . Now, the Qur’ån mentions Prophet Jesus in reference to his fate at the hands
of his people in three chapters:
1. In the chapter The Family of ‘Imrån it is stated:
“But when Jesus perceived unbelief on their part, he said:
Who will be my helpers in Allåh’s way? The disciples said: We are helpers in
Allåh’s way: We believe in Allåh and bear thou witness that we are submitting
ones. Our Lord, we believe in that which Thou hast revealed and we follow the
messenger, so write us down with those who bear witness. And they (the Jews)
planned and Allåh (also) planned. And Allåh is the best of planners. When
Allåh said: O Jesus, I will cause thee to die and exalt thee in My presence 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.”2
2. In the chapter The Women Allah says:
“And for their saying: We have killed the Messiah, Jesus, son of Mary, the
messenger of Allåh, and they killed him not, nor did they cause his death on
the cross, but 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, Allåh exalted him
in His presence. And Allåh is ever Mighty, Wise”.3
3. And in the chapter The Food says Allåh:
“And when Allåh will say: O Jesus, son of Mary, didst you say to men, Take
me and my mother for two gods besides Allåh? He will say: Glory be to Thee!
it was not for me to say what I had no right to (say). If I had said it, Thou
1. Translated into English by S. Muhammad
Tufail, M.A. The original appeared in the Arabic
Weekly Al-Risålah of Cairo (Vol. 10, No. 462 at
p. 515). The Quranic references given in the
footnotes did not appear in the original Fatwah,
but are being given for easy reference.
2. The Quran, 3 : 52-55.
3. Ibid., 4 : 157-158.
228
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EXALTATION OF JESUS
wouldst indeed have known it. Thou knowest what is in my mind, and I know
not what is in Thy mind. Surely Thou art the great Knower of the unseen.
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 Thou wert the watcher over them, and Thou
art Witness of all things.1
These are the verses of the Holy Qur’an wherein all that Jesus experienced at the
hands of his people is related.
In the last verse (from the chapter The Food) there is mention of an incident of the
Hereafter when Allåh will ask Jesus concerning he and his mother being worshipped
in the world. And Jesus in reply would say that he did not say aught to them except
what God commanded him viz., Worship Allåh Who is your God and my God; and he
kept a watch over them, during the period of his stay among them and that he did not
know what they did after “Allåh caused him to die.”
The word tawaffå is used in so many places of the Qur’an in the sense of death
that it has become its foremost meaning. This word is used in a different sense only
when there is a clear indication as to the other meaning: “Say: The angel of death, who
is given charge of you, shall cause you to die;”2 “(As for) those whom the angels
caused to die while they are unjust to themselves;”3 “And if thou couldst see when the
angels will cause to die those who disbelieve,”4 “Our messengers cause him to die”;5
“And of you is he who is caused to die;”6 “Until death takes them away;”7 “Make me
die in submission and join me with the righteous.”8
The word tawaffaytanß in this particular verse primarily means natural death
which is known to everybody. The Arabic-speaking people understand this and only
this meaning of the word with reference to the context. Therefore, had there been
nothing else to indicate the end of Jesus in this verse even then it would have been
improper and wrong to say that Prophet Jesus was alive, and not dead.
There is no room for the view that the word wafåt here means the death of Jesus
after his descent from the heavens—a view held by some who think that Jesus is still
alive in the heavens and would come down from there in the latter days. For, this verse
clearly denotes the relation of Jesus with his own people and not with any other peo
ple of the latter days. The people of the latter age would admittedly be the followers
of Muhammad and not of Jesus.
However, in the chapter The Women the words: “Nay: Allåh exalted him (Jesus) in
His presence” have been interpreted by some, nay most of the commentators, as “rais
ing him up to the heavens.” They observe that Allåh cast his likeness on someone else
1. The Quran, 5 : 116-117.
2. Ibid., 32 : 11.
3. Ibid., 4 : 97.
4. Ibid., 8 : 50.
5. Ibid., 6 : 61.
6. Ibid., 22 : 5.
7. Ibid., 4 : 15.
8. Ibid., 12: 101.
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JESUS IN HEAVEN ON EARTH
and Jesus himself was lifted up to the heavens with his body. He is alive there and will
descend therefrom in the latter ages. Thereafter he would kill the swine and break the
Cross. And they base their story:
Firstly, on those reports in which the descent of Jesus is mentioned after the
(appearance of) Anti-Christ. But these reports are at variance with and contradictory
to one another in their words and meanings. The difference is so great that there is no
room for any reconciliation among them. The scholars of Ïadßth have plainly stated
this fact. Moreover they are reported by Wahåb bin Munnabba and Ka‘b Akbar, who
were converts from the People of the Book. And their status is well known to critics
of Traditions.
Secondly, on a report by Abu Huraira that mentions the descent of Jesus. If this
report is proved to be true, even then it is only an isolated report. And there is a con
sensus of opinion of the scholars of Ïadßth that such isolated reports can neither be
made the basis of a doctrinal belief, nor can they be trusted with regard to things
unseen.
Thirdly, on the report about Mir‘åj (i.e., the Ascension of the Prophet to the heav
ens) which narrates that when the Prophet went up and began to have the gates of the
heavens opened one after another and entered them as they were opened, he saw Jesus
and his cousin John on the second heaven. For us, it is enough to prove the weakness
of this evidence, that many interpreters of the Tradition have taken this contact of the
Prophet with other prophets to be a spiritual phenomenon and not a physical one (vide
Fatƒ al-Bårß, Zåd al-Ma‘ad, etc.)
Strangely enough they interpret the word rafa‘ in this verse in the light of the
report concerning the Mi‘råj, and deduce therefrom that Jesus was also bodily raised
up. And there are others who regard the meeting of the Prophet with Jesus to be a
physical one on the basis of this verse, (i.e., Nay! Allåh exalted him in His presence).
Thus when these people interpret the Ïadßth they quote this verse to support their
imaginary meaning of the Ïadßth; and while interpreting the verse they cite this
Ïadßth to support their imaginary explanation of the verse.
When we turn to the revealed words of God: “I will cause you to die and exalt you
in My presence,” in the chapter The Family of ‘Imrån along with the words: “Nay!
Allåh exalted him in His presence,” in the chapter The Women, we find that the latter
verse fulfills the promise that was made in the former one. This promise was about the
death and exaltation of Jesus Christ, and his exoneration from the false charges of the
disbelievers. Thus even if the latter verse had mentioned just his rafa‘ towards God
and had no reference to his death and exoneration from the false charges even then it
should have been our duty to take note of all those matters that are referred to in the
former verse; so that both the verses might be reconciled.
The actual meaning of the verse therefore is that Allah caused Jesus to die and
exalted him and sanctified him against the charges of his enemies. Allåma Alwåsß has
EXALTATIONOFJESUS 231
1. The Quran,24 :36
2. Ibid.,6 :84; 12 :76.
3. Ibid.,94 :4.
4. Ibid.,19 :57
5. Ibid.,58 :11
interpreted verse (innßmutawaffßka) in many ways. The clearest of these interpreta
tions is that “I will complete the lease of your life and will cause you to die and will
not let those people dominate you who try to kill you.”For,completing the period of
his life and causing him to die a natural death indicates that Jesus was saved from
being slain and from the mischief of his enemies. Obviously rafa‘ after death cannot
mean any physical ascension,but only exaltation in rank,especially when the words
“I will clear you of those who disbelieve”are present along with it. This shows that it
is a question of spiritual honour and exaltation. The word rafa‘ has occured many a
time in the Qur’an conveying this sense:e.g.,“In houses which Allah has permitted to
be exalted (turfa‘a);”1“We exalt in dignity (narfau‘) whom We please;”2“And We
exalted (rafa‘na) for you your mention;”3 “And We raised him (rafanåhu) to an
elevated state;”4“Allah will exalt those of you who believe…;”5etc. Thus the expres
sions “I will exalt you in my presence”and “Nay! Allah exalted him in His presence”
would yield a sense similar to the one when we say “So and so met the Companion
on High,”or “God is with us,”or “With the Powerful King.”All these expressions sig
nify only shelter,protection and coming under His care. So one fails to understand
how the word heaven is deduced from the word towards Him(ilaih). By God! it is an
outrage on the plain exposition of the Quran. And such an offense is committed sim
ply on account of belief in such stories and narratives which are devoid of accuracy,
not to speak of their established unauthenticity.
Moreover,Jesus was merely an apostle and apostles before him had passed away.
When the people of Jesus became hostile to him, he like other prophets, turned
towards God and He saved him by His power and wisdom,and frustrated the plans of
his enemies. The same point has been elaborated in the following verse:“When Jesus
perceived unbelief on their part,he said:Who will be my helpers in Allåh’s way…”i.e.,
in this verse God says that His plans were more subtle and effective than the plans of
the disbelievers. As against the measures of protection and security from God, the
attempts of these people against the life of Jesus were frustrated. In the verse:“When
Allåh said:O Jesus! I will cause thee to die and exalt thee in My presence and clear
thee of those who disbelieve,”Allåh gives the glad tidings that He will save Jesus from
the machinations of his enemies and that ultimately their plottings will end in futility
and that He will complete the period of his life till he dies a natural death neither being
slain nor yet crucified and then He will exalt him in His presence.
These verses which relate to the fate of Jesus at the hands of his people will invari
ably yield this meaning to their reader provided he knows the practice of Allah to
which He resorts for the protection of His prophets at the time of the aggression of
enemies,and provided his mind is free from all those fictitious reports that can in no
case be placed as an authority over the Holy Quran. Now,I cannot understand how the
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JESUS IN HEAVEN ON EARTH
snatching of Jesus from the hands of his enemies and lifting him up to the heavens can
be called a subtle plan and a better one when neither was it in their power nor in the
power of anybody else to counter it. In fact, there can be one “plan” (makr) as against
another plan when it is contrived in a parallel manner not deviating from the natural
course of Allah in such matters. We have a parallel instance in what is said by the
Quran with respect of the Holy Prophet:
“And when those who disbelieved devised plans against you that they might
confine you or slay you or drive you away; and they devised plans and Allåh
too had arranged a plan; and Allåh is the best of planners.”1
To sum up:
1. There is nothing in the Holy Quran, nor in the sacred Traditions of the Prophet,
which endorses the correctness of the belief to the contentment of heart that Jesus
was taken up to heaven with his body and is alive there even now, and would
descend therefrom in the latter days.
2. The Quranic verses about Jesus show that God had promised to cause him to die a
natural death, then to exalt him and save him from the mischief of the disbelievers
and this promise had certainly been fulfilled. His enemies could neither kill him nor
crucify him, but God completed the span of his life and then caused him to die.
3. Any person who denies his bodily ascent and his continuance in physical existence
in the heavens and his descent in the latter ages, does not deny a fact that can be
established by clear conclusive arguments. Thus he is not outside the faith of Islam
and it is absolutely wrong to consider him an apostate. He is perfectly a Muslim. If
he dies he dies the death of a believer and like believers his funeral prayer must be
said and he must be buried in the Muslim cemetery. His faith is decidedly faultless
in the eyes of God. And God knows the conditions of His servants.
And as to the other part of the question (that is supposing Jesus returns to the
world, how should a disbeliever in him be regarded) after the above statement of
ours—this question does not arise at all. And God is the Best Knower.
Mahmud Shaltut
For Arabic text of Mahmud Shaltut’s letter and further discussion, see Appendix 4
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Links and Related Essay’s
In 1984, the famous Al-Azhar university issued a Fatwa of Kufr for all groups of Ahmadi’s
LIVESTREAM: Death of Prophet Isa (as) – Part 2-review by Dr. Shah – ahmadiyyafactcheckblog
LIVESTREAM: Death of Prophet Isa (as) – Part 2—review by Dr. Shah
Rashid Rida vs. Mirza Ghulam Ahmad (1901-1903 era) – ahmadiyyafactcheckblog
Allama Muhammad Iqbal was a Muslim, then a Qadiani-Ahmadi, then a Lahori-Ahmadi, and then?
https://en.wikipedia.org/wiki/Mahmud_Shaltut
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