I just read this and his points were once again baseless and full of ignorance.

Firstly he stated
that Ahmad(As) did not understand the Quran. No proof given for this ignorant statement of his
as Ahmad(As) knew the Quran better than the entire Ummah combined.
Before I refute these points I would like to make it clear on what I said tawaffi meant.
Whenever tawaffa appears in the form of Bab Tafa-ul and the subject is Allah or the
angels, and the object on which this verb is applied has a soul, (no night or sleep being
mentioned) always infers the meaning of death. I will state each verse where this is used in the
Quran.

}64{

And whether We show you some of what We promise them, [O Muhammad],

or We take you in death, to Us is their return; then, [either way], Allah is a
witness concerning what they are doing (Chapter 10 verse 46) (1)

}64{

And whether We show you part of what We promise them or take you in
death, upon you is only the [duty of] notification, and upon Us is the account.
(13:40) (2)

}624{

And you do not resent us except because we believed in the signs of our Lord
when they came to us. Our Lord, pour upon us patience and let us die as
Muslims [in submission to You]." (Chapter 7 verse 126) (3)

}73{

And who is more unjust than one who invents about Allah a lie or denies His
verses? Those will attain their portion of the decree until when Our
messengers come to them to take them in death, they will say, "Where are
those you used to invoke besides Allah ?" They will say, "They have departed
from us," and will bear witness against themselves that they were disbelievers.
(Chapter 7 verse 37) (4)

}73{

Indeed, those whom the angels take in death while wronging themselves - [the
angels] will say, "In what [condition] were you?" They will say, "We were
oppressed in the land." The angels will say, "Was not the earth of Allah
spacious [enough] for you to emigrate therein?" For those, their refuge is Hell
- and evil it is as a destination. (Chapter 4 verse 97) (5)

}61{

Those who commit unlawful sexual intercourse of your women - bring against
them four [witnesses] from among you. And if they testify, confine the guilty

women to houses until death takes them or Allah ordains for them [another]
way. (Chapter 4 verse 15) (6)

}677{

Our Lord, indeed we have heard a caller calling to faith, [saying], 'Believe in
your Lord,' and we have believed. Our Lord, so forgive us our sins and remove
from us our misdeeds and cause us to die with the righteous. (Chapter 3 verse
193) (7)

}264{

And those who are taken in death among you and leave wives behind - for
their wives is a bequest: maintenance for one year without turning [them] out.
But if they leave [of their own accord], then there is no blame upon you for
what they do with themselves in an acceptable way. And Allah is Exalted in
Might and Wise. (Chapter 2 verse 240) (8)

}276{

And those who are taken in death among you and leave wives behind - they,
[the wives, shall] wait four months and ten [days]. And when they have
fulfilled their term, then there is no blame upon you for what they do with
themselves in an acceptable manner. And Allah is [fully] Acquainted with
what you do. (Chapter 2 verse 234) (9)

}46{

He is the irresistible, (watching) from above over His worshippers, and He

sets guardians over you. At length, when death approaches one of you, Our
angels take his soul, and they never fail in their duty. (Chapter 6 verse 61) (10)

}23{

Then how [will it be] when the angels take them in death, striking their faces
and their backs? (Chapter 47 verse 27) (11)

}33{

So be patient, [O Muhammad]; indeed, the promise of Allah is truth. And
whether We show you some of what We have promised them or We take you
in death, it is to Us they will be returned. (Chapter 40 verse 77) (12)

}43{

It is He who created you from dust, then from a sperm-drop, then from a
clinging clot; then He brings you out as a child; then [He develops you] that
you reach your [time of] maturity, then [further] that you become elders. And
among you is he who is taken in death before [that], so that you reach a
specified term; and perhaps you will use reason. (Chapter 40 verse 67) (13)
}66{

Say, "The angel of death will take you who has been entrusted with you. Then
to your Lord you will be returned." (Chapter 32 verse 11) (14)

}1{




O People, if you should be in doubt about the Resurrection, then [consider
that] indeed, We created you from dust, then from a sperm-drop, then from a
clinging clot, and then from a lump of flesh, formed and unformed - that We
may show you. And We settle in the wombs whom We will for a specified term,
then We bring you out as a child, and then [We develop you] that you may
reach your [time of] maturity. And among you is he who is taken in [early]

death, and among you is he who is returned to the most decrepit [old] age so
that he knows, after [once having] knowledge, nothing. And you see the earth
barren, but when We send down upon it rain, it quivers and swells and grows
[something] of every beautiful kind. (Chapter 22 verse 5) (15)

}1{




O People, if you should be in doubt about the Resurrection, then [consider
that] indeed, We created you from dust, then from a sperm-drop, then from a
clinging clot, and then from a lump of flesh, formed and unformed - that We
may show you. And We settle in the wombs whom We will for a specified term,
then We bring you out as a child, and then [We develop you] that you may
reach your [time of] maturity. And among you is he who is taken in [early]
death, and among you is he who is returned to the most decrepit [old] age so
that he knows, after [once having] knowledge, nothing. And you see the earth
barren, but when We send down upon it rain, it quivers and swells and grows
[something] of every beautiful kind. (Chapter 22 verse 5) (16)

}34{

And Allah created you; then He will take you in death. And among you is he
who is reversed to the most decrepit [old] age so that he will not know, after
[having had] knowledge, a thing. Indeed, Allah is Knowing and Competent.
(Chapter 16 verse 70)(17)

}72{

The ones whom the angels take in death, [being] good and pure; [the angels]
will say, "Peace be upon you. Enter Paradise for what you used to do."
(Chapter 16 verse 32) (18)

}646{




My Lord, You have given me [something] of sovereignty and taught me of the
interpretation of dreams. Creator of the heavens and earth, You are my
protector in this world and in the Hereafter. Cause me to die a Muslim and
join me with the righteous."(Chapter 12 verse 101)(19)

}646{


Say, [O Muhammad], "O people, if you are in doubt as to my religion - then I
do not worship those which you worship besides Allah ; but I worship Allah ,
who causes your death. And I have been commanded to be of the believers
(Chapter 10 verse 104)(20)

}14{


And if you could but see when the angels take the souls of those who
disbelieved... They are striking their faces and their backs and [saying], "Taste
the punishment of the Burning Fire. (Chapter 8 verse 50) (21)

}44{

And it is He who takes your souls by night and knows what you have
committed by day. Then He revives you therein that a specified term may be
fulfilled. Then to Him will be your return; then He will inform you about what
you used to do. (Chapter 6 verse 60) (22)

}62{

Allah takes the souls at the time of their death, and those that do not die [He
takes] during their sleep. Then He keeps those for which He has decreed death

and releases the others for a specified term. Indeed in that are signs for a
people who give thought. (Chapter 39 verse 42) (23)
Now I have showed every single time tawaffa is used in the Quran but have
excluded the ones which refer to Hadhrat Isa(As). Now everywhere it infers
death (unless night or sleep is mentioned) or the taking of the soul. Chapter 39
verse 42 when tawaffi is being applied to the soul, makes it clear of what two
times tawaffi happens and what tawaffi occurs to. It clearly shows us tawaffi
happens on the soul and only at death or sleep. A third bodily option is not
mentioned, nor any other option is stated by Allah. He has made it clear for
us.

Now the verse he quotes is chapter 39 verse 42 which supports me. He tries
claiming that Allah is saying the soul is taken and that tawaffa always means
death. This shows that he does not read what I claim because I myself never
had the belief that everywhere it is used it means death. Here is a clarification
of my view:
Whenever tawaffa appears in the form of Bab Tafa-ul and the subject is Allah or the
angels, and the object on which this verb is applied has a soul, (no night or sleep being
mentioned) always infers the meaning of death

Now let us turn to the verses in regards to Isa(As) which include the same
exact word.
He firstly quotes:

}11{

When Allah said, O Jesus, I will cause thee to die a natural death and will exalt thee to
Myself, and will clear thee from the charges of those who disbelieve, and will place those
who follow thee above those who disbelieve, until the Day of Resurrection; then to Me shall

be your return, and I will judge between you concerning that wherein you differ. (Chapter 3
verse 55) (24)

It truly astonishes me that the non Ahmadi translators have only made Isa(As) an
exception the word. A word which even Allah has stated only happens at death or sleep.
But both ways we are not afraid of their translation because we have the views of
Muhammad(Saw) and the sahaba.
Firstly for Chapter 3 verse 55 I have explained each promise one by one and what the
verse is saying with the meaning of mutawaffika from Ibn Abbas(Ra) one of the greatest
companion.
(Its also important to mention that tawaffa is used in Ahadith 346 times and always
means death unless sleep or night is mentioned and the taking of the soul.)

The reference for this is in Bukhari Kitab Al Tafseer with the verse I am about to quote
next which is the last place tawaffa is used and where Muhammad(Saw) agrees that it
means death of Isa(As) as well

}664{

}663{

And when Allah will say, O Jesus, son of Mary, didst thou say to men, Take me
and my mother for two gods beside Allah?, he will answer, Holy art Thou. I could
never say that to which I had no right. If I had said it, Thou wouldst have surely
known it. Thou knowest what is in my mind, and I know not what is in Thy mind. It
is only Thou Who art the Knower of hidden things. I said nothing to them except
that which Thou didst command me Worship Allah, my Lord and your Lord. And
I was a witness over them as long as I remained among them, but since Thou didst
cause me to die, Thou hast been the Watcher over them; and Thou art Witness
over all things. (Chapter 5 verse 116-117)
Here is the verse explained with tafseer of Nabi(saw) of the exact same word
quoting Isa(as)!

Now will you reject both Ibn Abbas(ra) and Muhammad(Saw)? A companion who
the Prophet(Saw) prayed for that may Allah teach him the Quran?
Now once again you bring up chapter 4 verse 157. I knew you would do this as
well.

They did not kill him nor did they crucify him he only appeared as so. This shows
the Jews could not kill him. Later on in the verse Allah says he exalted/raised him
to himself. Firstly just because a man is not killed nor crucified, it does not mean
he was raised to the heavens. A lot of prophets were not killed nor crucified
including Moses(as) and Holy Prophet(saw). Does not mean they are physically
bodily in heavens.
Now why did the Jews want to kill Jesus(as) on the cross? Because their
scripture says one who dies on the cross is an accursed meaning a liar and a
false prophet. Non Ahmadi Muslims try to claim because he was on the cross
God had to physically raise him to save him God forbid. When the Holy Prophet
(sa) went to Taif to convey the message of Islam, the people of Taif chased him
out of the city throwing stones at him. He was so severely injured, that his entire
body became drenched in blood. The blood in his foot dried up in the scorching
sun, and it became difficult for our Holy Master to even remove his shoe which

was as painful then what happened to Isa(As). Now Did Allah physically raise
him to the skies? Of course not. Some sunnis say someone elses face was
switched with isa(as) but if another mans face was switched and the wrong man
was being dragged to the cross would he not raise an outcry and try saving his
life? Of course he would tell the jews that I am not him but no nothing rather
Jesus prayed to God to save him which he did.
Now what does raising mean? non Ahmadis say it means physically raised into
heavens only for this single verse in entire Quran everywhere rafa is
used.Whenever rafa is used for a human it means elevation of his status. Allah
did not let Isa(As) die an accursed death rather raised him from all the allegations
and gave him a natural death. Now what does it mean towards Allah? (ilallah)
Allah is everywhere so Jesus(As) being raised towards Allah would state he is
God forbid everywhere also.
And he said (i.e., Abraham), I am going to my Lord, Who will guide me. 37:99
I shall migrate towards my Lord (and take refuge) 29:26
And thou, O soul at peace! Return to thy Lord well pleased with Him and He well
pleased with thee.89:27-28.
Ilallah means turning of attention towards Allah. Nowhere physical ascension.
Verse 160 does not mean everyone would accept Jesus(As) before his death.
Qabla mauthihi refers to the jew or christian himself that before he dies he would
have the belief that Jesus God forbid died on the cross because this is one of the
main aspects of their beliefs. This verse also says that Jesus(As) will be a
witness AGAINST them, showing that they thought he died an accursed death
but on day of judgement he would be AGAINST them. Not before the day of
judgement, rather on the day of judgement which supports Ahmadis once again
showing he would never return to the world. If they had accepted him he would
not be a witness against them and Quran says Jews and Christians will remain
till the day of judgement (5:14,5:64,3:55.22:55, and also 4:155 states only a few
Jews would believe!)
We have analyzed this verse carefully. Lets see the meanings of both tawaffa and rafa from Arabic
lexicons as well.
Tawaffa:

In Qamus it is written: Al Wafatu means death and tawaffahullahu means to

subdue the soul meaning death
Tajul Urus states: tawaffahullahu azzawajall means when Allah subdues the
soul i.e causes death

Tawaffaa (prf 3rd. p. m. sing. V.): He causes to die.

Tawaffat (prf 3rd. p. f. sing. V.): They take away the soul.
Tawaffaitanii (prf. 2nd. p. m. sing. V.): 'ou caused me to die.
Tatawaffaa (imp. 3rd.p.f.sing. V.): She causes to die.
Yatawaffaa (imp. 3rd. p. m. sing. V.): He causes to die.
Tawaffanii: Let me die; Let it be that I die.
Yutawaffaa (pp. 3rd. p. m. sing. V.): He has died.
Yutawaffauna (pip. 3rd. p. m. plu. V.): They die.
Mutawaffiika (ap-der. m. sing. V.): Cause you to die a natural death.
Lane's Lexicon, Volume 8, pages: 311 ##

http://ejtaal.net/aa/#q=wfy

Rafa:
Whenever Allah causes rafa and the verb is a human being, it always refers to the
raising in status. Never does this refer to physical ascension in Quran, Ahadith or
Arabic lexicons.
In Aqrabul Mawarid it states: he was elevated to the king, he became was brought
close or became his intimate
In lisanul Arab it states: The name Rafi is among the names of Allah because he
elevates a believer with good fortune and his friends with nearness. The word rafa
means to bring one thing close to another
In Tajul Arus it states the word ar-rafu is the antonym of wadin to put something
down just as there is a prayer in Hadith o Allah elevate me.
Now he states whether I agree that the word wafyun lexically means to take in full.
He continues to forget my statement and that our argument is not on wafyun. My
statement was :

Whenever tawaffa appears in the form of Bab Tafa-ul and the subject is Allah or the
angels, and the object on which this verb is applied has a soul, (no night or sleep being
mentioned) always infers the meaning of death
He then quotes the verse of sleeping showing his ignorance and than Quotes Ibn
Taymiyyah with no daleel from Quran. Allah makes it clear that He causes tawaffi at
death or sleep I await him to show me a third meaning of when Allah causes tawaffi on a
human from Quran and Ahadith. He will not bring me a statement till qiyamah.

Now because he knows it means death he clearly says lets say it means death. Then tries
to say that Allah is saying I will cause Isa(As) to die but this does not mean Isa(As) died.
This again is a weak argument. Firstly the Quran states:

Indeed, you are to die, and indeed, they are to die. (39:30)
His argument breaks in half already. Secondly I have already explained that all
promises are fulfilled why would Allah God Forbid not fulfill the first in order?

Then he states from commentaries that [1] That his death will come, not at their hands in
the form killing, but that it would be a natural death
This itself shows he has himself accepted that tawaffa refers to death!

Then he quotes a daeef version of the statement of Ibn Abbas(Ra) contradicting the clear
statement under surah maidah. He loves to quote Ibn Abbas(Ra) fabricated tafseer even though
he knows its fabricated (the one he is quoting)

Is Ibn Abbas(ra) tafseer authentic?

No this tafseer is falsely attributed to him. He has no tafseer of Holy Quran other
then what you can find in the hadith books, preferably the main ones.
Some quotes of people regarding it:
1) Muhammad bin Marwaan Siddi Al-Koofi. He is popularly known as Siddi asSagheer
Imam Dhahabi said about him: Muhadditheen have abandoned him and he is
accused of lying by some and he is a student of Kalbi. (Meezan-ul-I'tidaal 4/32).
Imam Bukhari said: He is Matrook (Taarikh Al-Kabeer 1/232,Narrations can
never be written from him (Ad-Dua'fa as-Sagheer p-350)
Imam Nasa'ee said: He is abandoned in hadith (Ad-Dua'fa wal Matrookeen 538)
Imam Bayhaqi said: He is matrook (Kitaab Asma-wa-Sifaat p-94)
Imam Yahya bin Maeen said: He is not thiqah (Al-Jarh wa tadeel 8/86)
Imam Abu Haatim ar-Razee said: Matrook (Al-Jarh wa tadeel 8/86)
Imam Ibn Hibban said: He used to narrate fabricated narrations from Thiqah
narrators. Its not permissible to write from him (Al-Majrooheen 2/286)
Imam Ibn Numayr said: Kadhab (liar) (Ad-Dua'fa al-Kabeer of Uqaili 4/136)
Hafidh Ibn Hajr said: Accused of lying (Taqreeb at-tahzeeb 6284)
Hafidh Haythami said: He is weak by Ijmaa. (Majoo az-Zawaaid 1/214)
2) Muhammad bin Saa'ib Kalbi
Imam Abu Haatim Ar-Razee said: There is an Ijmaa of people that his ahadith
are Matrook.
(Al-Jarh wa tadeel 7/271)
Imam Sulaymaan At-Taymee said: There were two Kadhaab (liars) in Kufaa and
one among them was Kalbi.(Al-Jarh wa tadeel 7/270)
Imam Jawzjani said: Kadhab (liar) (Ahwaal-ar-Rijaal 37)
Hafidh Ibn Hajr said: Accused of Kadhb and Rafd (Taqreeb at-Tahzeeb 5901)
3) Bazaam Abu Saleh
Imam Nasa'ee said: Daeef Koofi. (Ad-Duaafa wal-Matrookeen 72)
Imam Bukhari mentioned him in (Kitaab at-Dua'afa :21)
Imam Dhahabi said: Daeeful-hadith (Deewan ad-dua'fa 544)

Hafidh Ibn Hajr said: Daeef (Taqreeb at-Tahzeeb 634)

Now he moves on to tafseer which differ themselves showing he has no answers from Quran
nor Ahadith.

Now what does it mean towards Allah? (ilallah) Allah is everywhere so Jesus(As)
being raised towards Allah would state he is God forbid everywhere also.
And he said (i.e., Abraham), I am going to my Lord, Who will guide me. 37:99
I shall migrate towards my Lord (and take refuge) 29:26
And thou, O soul at peace! Return to thy Lord well pleased withHim and He well
pleased with thee.89:27-28
Ilallah means turning of attention towards Allah or the spiritual return of the soul
towards Allah the Almighty. Nowhere physical ascension.

Now he runs to the mujadids.He should know that Nabi(saw) said the Messiah(as)
would kill dajjal and break the cross not the mujadids. Seems like he is giving them
the rank of God forbid Infallibility like the shias have given their twelve imams!
Then he wants me to show him from the Quran where maut has been used for
sleep. Why not Ahadith as well? Do you reject Ahadith now? Have you become ahle
Quran?

"
." "
."


Narrated Hudhaifah:
When the Prophet ( )went to bed, he used to say, "Allahumma bismika ahya wa amut." And when he woke
up in the mornings he used to say, "Al-hamdu li l-lahi al-ladhi ahyana ba'da ma amatana wa ilaihi-nnushur.
(Bukhari, vol 9, book 93, Hadith #491)
Here is just one example. But you want Quran as well so I will give you Quran.

The verse is :
Or [consider such an example] as the one who passed by a township which had
fallen into ruin. He said, "How will Allah bring this to life after its death?" So Allah
caused him to die for a hundred years; then He revived him. He said, "How long
have you remained?" The man said, "I have remained a day or part of a day." He
said, "Rather, you have remained one hundred years. Look at your food and your
drink; it has not changed with time. And look at your donkey; and We will make you
a sign for the people. And look at the bones [of this donkey] - how We raise them

and then We cover them with flesh." And when it became clear to him, he said, "I
know that Allah is over all things competent." (2:259)
This verse illustrates how Allah brings his friends out of darkness into light. The twon
which is being referred here is Jerusalem. The person who as the verse says
passed by it was Ezekiel who was a prophet. The words :which had fallen down
upon its roofs, hint that it was soon after its destruction by Nebuchadnezzar that
Ezikiel passed by the town. Ezikiel was pained to see the ruins of the city and asked
god when the time would come when the ruined city would be restored to life,
meaning when its inhabitants would come back to it, re build it and make it like it
was before. God showed him in a vision that the restoration would come in a
hundred years.
The meaning of Allah caused him to die for a hundred years does not mean that
ezekiel was actually made to die then raised to life. It was a vision which Ezekiel
saw (ezekiel 37 (don't blindly reject this portion of bible, not entire bible is corrupt
there is light in it as Quran says). The Quran also mentions scenes as if they had
happened without stating they are a vision (example 12:5:[Of these stories mention]
when Joseph said to his father, "O my father, indeed I have seen eleven stars and
the sun and the moon; I saw them prostrating to me."(WAS A VISION))
Ezekiel saw in a vision that he died, remained dead for a hundred years, and then
came back. God informed him through this vision that the children of israel would
remain in their condition for hundred years and after that he would see a new life
which would be given to them and make them return. Ezekiel saw the vision around
586 BC. The city was re built about 100 years after thus the vision came true. The
words i have remained a day or a part of a day are intended to mean that he did not
know how long he was in this state for. Also used in same way in 18:19 (How long
have you remained [here]?" They said, "We have remained a day or part of a day."
They said, "Your Lord is most knowing of how long you remained) and also 23:113.
The clause i have remained a day or part of a day may also refer to the time Ezekiel
slept
or
the
time
the
vision
was
seen.
Plus Quran doesnt Contradict and you do not return from the dead although Allah
can do anything he tells us no in quran
No one comes back from death
And peace is on me the day I was born and the day I will die and the day I am raised
alive." (19:33)
His life cycle is born, then die, then raised (we are all raised after we die on day of
judgement)
His life cycle is the exact same as Hazrat Yahya(as):
And peace be upon him the day he was born and the day he dies and the day he is
raised alive. (19:15)
Chapter 21 verse 95:
And there is prohibition upon [the people of] a city which We have destroyed that
they will [ever] return

Chapter 23 verse 14-16:

Then We made the sperm-drop into a clinging clot, and We made the clot into a
lump [of flesh], and We made [from] the lump, bones, and We covered the bones
with flesh; then We developed him into another creation. So blessed is Allah , the
best of creators.Then indeed, after that you are to die.Then indeed you, on the Day
of Resurrection, will be resurrected.
Chapter 23 verse 100:
That I might do righteousness in that which I left behind." No! It is only a word he is
saying; and behind them is a barrier until the Day they are resurrected.
Chapter 36 verse 31:
Have they not considered how many generations We destroyed before them - that
they to them will not return?
Chapter 36 verse 50:
And they will not be able [to give] any instruction, nor to their people can they return.
Ch.39:42
Allah takes the souls at the time of their death, and those that do not die [He takes]
during their sleep. Then He keeps those for which He has decreed death and
releases the others for a specified term. Indeed in that are signs for a people who
give thought.
All I ask for is a single verse of Hadith where tawaffi means other than sleep or death when
applied to a human being. Here s a hint for you, there is none. Good luck. May Allah guide you
to the true teachings of Islam. Here are some screenshots of the brother who ended up by
stating that he accepts the salaf. Muhammad(Saw) was the greatest salaf then come the
sahaba. Let us see what they say :

And Muhammad is only a Messenger. Verily, all Messengers have passed away before him.
If then he die or be slain, will you turn back on your heels? And he who turns back on his

heels shall not harm Allah at all. And Allah will certainly reward the grateful. (Chapter 3
verse 145)
The first verse which clearly states that Hazrat Isa(As) has already died a natural death. The
verse shows us that messengers are nowhere close to God nor are immortal like Allah,
rather are just like other human beings. Allah here states

All Messengers have passed away before him.

is used with the implantation of the messengers before

Muhammad(saw) which shows that one cannot remove any messenger from the definite article of al referring to the
messengers before Muhammad(saw). This verse is referring to Nabi(saw) and Allah is showing us that he is just a
human being and would pass away also, and to show this he tells us that ALL have passed away. Now one may try
saying Isa(As) is an exception but that would go directly in contradiction with why Allah revealed this verse. If even
one messenger is alive that shows that Muhammad(saw) did not have to die during his lifetime and could have lived on
for a much longer life as non Ahmadi Muslims claim Isa(As) did. If there was a single messenger who was not given
death in his lifetime and was risen to heavens it would have surely been the greatest prophet, Muhammad(saw). But
Allah has made this the rule of life that you are born here, you die here and are raised forth from here. (7:26). Allah is
telling us Muhammad(saw) is just a messenger, ALL the messengers before him have passed away and even if one
messenger is taken out from this statement then the entire verse fails in logic, which we know cannot happen with the
words of Allah.

Non Ahmadi translations either say many or other messengers have passed away while ours
says all, but theres makes no sense of all. First of all the Arabic itself only says
messengers before him have passed away. Second of all if all is replaced with some or
many then the verse is saying that the Holy Prophet(saw) is sure to die because only some
prophets before him have died, which clearly voids what Allah is trying to tell us here. All
messengers is the only translation that would make sense, or messengers alone, but
including all messengers. If only some died then on that basis why would Allah tell us so will
Holy Prophet (saw) die. Replacing all with some will only make sense if the argument was
saying that Muhammad(saw) may or may not pass way, but this is clearly not what Allah is
telling us, as we further prove our point by the ijmaa of the sahaba on this topic of death of
prophets before The greatest prophet, Muhammad(Saw).
Here is a famous hadith of bukhari, which is obviously not the saying of Muhammad(Saw)
but an incident which took place on his death and proves the ijmaa of the sahaba was that
all of the messengers before the Holy Prophet (saw) have already died.













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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 Messenger ( )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 a messenger, and indeed messengers 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: Sa`id 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 Al Bukhari Volume 5, Book 59, Hadith 733

When Abu Bakr(ra) narrated this Hadith, all of the companions were relieved. Hazrat Umar(ra)
states that he himself who was at one point ready to kill anyone who says the prophet(Saw) had
died said:

Meaning, I became afraid. Both my legs began to tremble, so much so that

when I heard that the Holy Prophet (sa) had passed away, I fell to the
ground. (Musnad Imam Abu Hanifa)
No one mentioned Isa(As). It is said in some narrations that Umar(ra) said
Muhammad(Saw) went to Allah for forty days and forty nights like Moses(as), no one
even thought of Isa(As) at this time. It is narrated that Umar(ra) said:

"Some of the hypocrites allege that the Messenger of God is dead. By God, he is not dead but
has gone to his Lord as Moses b. Imran went and remained hidden from his people for forty
days. Moses returned after it was said that he had died. By God, the Messenger of God will
[also] return and will cut off the hands and feet of those who allege that he is dead" ( Tabari

Volume 9 p 184)

This incident is such a huge incident in the history of Islam, and it is quite sad that even after
this, many Muslims carry the belief that Isa(as) is alive but the greatest prophet Muhammad(saw)
is dead, even though Quran says both have died. After this verse was said by Abu Bakr(ra)
during this incident all sahaba understood the clear message that only Allah lives forever, and
now even Muhammad(saw) has died but do not worry he was just a messenger and had to die
just like all of the messengers before him who have also died, but follow Islam and Allah,
because Allah will never die and is eternal.

Another baseless reply to this verse of the Holy Quran that the non Ahmadi Muslims try using is
that khalat means passed not necessarily passed away but one has to keep in mind the
argument being made is that when something possesses a soul and khalat is used it has no other
meaning then death.
In Lisanul-Arab it is written:

Meaning, Khala fulanun, i.e., when he died.

Then, in Aqrabul-Mawarid it is written:

Meaning, Khalar-rajulu - i.e., he died.
Similarly, Tajul-Urus states:

Meaning, Khala fulanun - i.e., he died.

The Promised Messiah(as) himself challenged all Muslims in regards to this word and
no answer was or will ever be given, as he states :
I am prepared to hand over a reward of 1000 rupees to anyone who can
prove from the Holy Quran, or any authentic, weak or fabricated Hadith,
or the statement of any companion, or from a statement of any other Imam,
or from the addresses (Khutubat) or (Dawaaween) of the era of the
Jahiliyyah; and from all kinds of poetic verses or from the prose or verse of
the Islamic (fusaha) that in the definition of Khalat, there is the meaning
that an individual can go into the heavens along with his physical body.

Let us see what this brother himself said!