Al 'Imran: (55) Idh Qala Allah...

Issues in the Verse:

The operative word governing idh (when) is the statement: "And they plotted, and Allah plotted, and Allah is the best of plotters" (referring to the preceding context). This means this plotting occurred when Allah said this.

Alternatively, the implied structure is: "That [event] was when Allah said this."

The verse acknowledges several attributes bestowed upon 'Isa by Allah:

Attribute 1: "Indeed, I will cause you to die (mutawaffīka)"

This is similar to His statement regarding 'Isa in Surah Al-Ma'idah (5:117): "When You had taken me up, You were the Watcher over them."

Scholars differ on the interpretation of these two verses:

Path 1: Taking the verse literally without transposition.

1. Interpretation A: Mutawaffīka means "I will complete your lifespan," and then I will cause you to die. I will not leave you until they kill you, but rather, I will raise you to My heaven and bring you near to My angels, protecting you from their ability to kill you. This is a sound interpretation.
2. Interpretation B: Mutawaffīka means "I will cause you to die [a temporary death]." This is narrated from Ibn Abbas and Muhammad ibn Ishaq. The purpose was to prevent his enemies, the Jews, from reaching and killing him. Afterward, Allah honored him by raising him to heaven. They further differed on the duration of this death:
   • Wahb said: He died for three hours, then was raised.
   • Muhammad ibn Ishaq said: He died for seven hours, then Allah revived him and raised him.
   • Al-Rabi' ibn Anas said: Allah caused him to die at the moment He raised him to heaven, as stated: "Allah takes the souls at the time of their death, and [the souls] that do not die [while sleeping] in their slumber" (Az-Zumar: 42).
3. Interpretation D (The Fourth View): The conjunction waw (and) in "I will cause you to die and raise you to Me" implies sequence. The verse indicates Allah will perform these actions. How and when He does them is determined by evidence. Evidence confirms he is alive, and the Prophet (PBUH) reported that he will descend and kill the Dajjal, and then Allah will cause him to die afterward.
4. Interpretation E (The Fifth View - Abu Bakr al-Wasiti): Mutawaffīka means "I will cause you to die to your desires and your self-serving inclinations," and then "I will raise you to Me." This is because one who does not perish from everything other than Allah cannot reach the station of knowing Allah. Furthermore, when 'Isa was raised to heaven, his state became like that of the angels, devoid of base desires, anger, and blameworthy characteristics.
5. Interpretation F (The Sixth View): Tawaffī means taking something completely (wāfiyan). Since Allah knew some might think that only his spirit was raised, not his body, this statement clarifies that the Prophet ('Isa) was raised in his entirety—spirit and body. Supporting this is the verse: "And they could not harm you in anything" (An-Nisa: 113).
6. Interpretation G (The Seventh View): Mutawaffīka means "I will make you like one who has died." Because when he was raised to heaven and news/trace of him ceased on earth, he became like the deceased. Applying the name of a thing to what resembles it in most of its properties and attributes is permissible and good.
7. Interpretation H (The Eighth View): Tawaffī means taking possession. One says, "So-and-so paid me my dues (waffānī)," or "I took full possession (tawaffaytuhā) from him," just as one says, "So-and-so delivered my dues to me, and I received them." In either case (taking possession or fulfilling completely), his removal from earth and ascent to heaven constitutes a tawaffī.
   • Objection: If tawaffī is identical to raising him up, then saying "and I will raise you to Me" becomes redundant repetition.
   • Reply: Mutawaffīka indicates the occurrence of tawaffī, which is a general category encompassing types, some by death and some by ascension to heaven. When He subsequently said "and I will raise you to Me," this specified the type and was not repetition.
8. Interpretation I (The Ninth View): There is an omitted object: "I will cause your deed to die [i.e., be fully received] (mutawaffī 'amalika)," meaning, "I will fully receive your deed, and I will raise you to Me," similar to "To Him ascends the good word" (Fatir: 10). This verse assures 'Isa that the hardship and tribulation he faces in establishing his religion and manifesting his law against enemies will not have its reward wasted or its reward nullified.

Path 2: Assuming Transposition (Precedence and Postponement)

Some scholars argue that transposition is necessary. They say "and I will raise you to Me" implies he was raised alive, and the waw (and) does not necessitate sequence. Therefore, transposition must be assumed. The meaning is: "I will raise you to Me and purify you from those who disbelieve, and then I will cause you to die after My sending you down to the world." Transposition of this nature is common in the Qur'an.

Conclusion: The numerous views presented above negate the need to insist on violating the apparent meaning of the text.

Note on Anthropomorphism: The Anthropomorphists (Mushabbihah) use this verse to affirm that Allah has a physical location (makān) and is situated above. We have conclusively demonstrated elsewhere in this book that Allah cannot be in a location. Therefore, the text must be interpreted metaphorically, based on the following views:

1. View 1 (Elevation of Honor): "To Me" means "to the station of My honor." This is termed "raising" for magnification and glorification. Similar examples include Abraham's statement, "Indeed, I am going to my Lord" (As-Saffat: 99), though he traveled from Iraq to the Levant. A ruler might say, "Raise this matter to the judge," or pilgrims are called "Visitors of Allah," and residents near the Ka'bah are called "Neighbors of Allah." All these denote glorification.
2. View 2 (Exclusive Sovereignty): "And I will raise you to Me" means He raises him to a place where no one but Allah has the authority to rule. On earth, creation exercises various judgments, but in the heavens, truly and apparently, only Allah is the Ruler.
3. View 3 (Reward and Comfort): Even if we accept Allah is in a location, 'Isa's elevation to that place would only benefit him if he found there what he sought: reward, repose, comfort, and delight. Thus, in either case, the phrase must imply "and I will raise you to the station of your reward and recompense." If this implication is necessary, the verse offers no proof for affirming a physical location for Allah.

Attribute 3: "And I will purify you from those who disbelieve"

This means: "I will take you out from among them and separate you from them." Just as His status was magnified by the term of "raising to Me," His deliverance is described by the term of "purification." All this indicates the exaggeration of his high status and great rank with Allah.

Attribute 4: "And I will make those who follow you superior to those who disbelieve until the Day of Resurrection"

1. First Meaning: Those who follow the religion of 'Isa will be superior to those who disbelieved in him (the Jews) through conquest, authority, and dominance until the Day of Resurrection. This foretells the humiliation of the Jews, who will remain subdued until the Last Day. Those who followed the Messiah ('Isa) were those who believed he was the Servant of Allah and His Messenger. After Islam, they are Muslims. As for the Christians, although they outwardly claim adherence, they fundamentally oppose him, as sound intellect testifies that 'Isa would never approve of what these ignorant people say. Yet, we observe that the dominion of the Christians in this world is greater and stronger than the affair of the Jews; we see no Jewish kingdom or state anywhere, but they remain in abasement and misery. The Christians' situation is the opposite.
2. Second Meaning: This superiority refers to superiority in argument and proof (hujjah and dalīl).

Note: This verse indicates that the elevation in "I will raise you to Me" is elevation in rank and virtue, not in physical place or direction, just as the superiority mentioned here is not physical but in degree and status.

Regarding "Then to Me is your return, and I will judge between you concerning that in which you used to differ," the meaning is that Allah promised 'Isa these noble characteristics and high ranks in this world. As for the Hereafter, He will judge between those who believed in him and those who denied his message. The manner of this judgment is mentioned in the following verse.

A difficult issue remains: The text of the Qur'an indicates that when Allah raised him, He cast a likeness (shabah) upon someone else, as stated: "They did not kill him, nor did they crucify him, but [it was] made to appear so to them" (An-Nisa: 157). Reports also confirm this, though the narrations vary: sometimes it is reported that Allah cast his likeness upon an enemy who led the Jews to his location so they killed and crucified that person; other times, it is reported that 'Isa requested one of his close companions to have his likeness cast so that he might be killed in his place.

In any case, casting his likeness upon another raises several problems:

Problem 1: The Problem of Skepticism (Sophistry) If we permit casting one person's likeness onto another, it leads to sophistry. If I see my son, and then see him again, I must then allow that the second person I saw might not be my son, but someone upon whom his likeness was cast. This destroys certainty regarding sensory perceptions. Furthermore, the Companions who saw the Prophet (PBUH) commanding and forbidding them would have to doubt if it was truly Muhammad, as his likeness might have been cast upon another. This leads to the collapse of religious laws (Sharā’iʿ). Moreover, the foundation of reliable, mass-transmitted reports (Tawātur) is that the first informant reported a sensory observation. If error in visual perception is possible, then the invalidation of Tawātur is more likely. In short, opening this door begins with sophistry and ends with the nullification of prophethood entirely.

Problem 2: The Role of Gabriel and Divine Power Allah had commanded Gabriel (PBUH) to be with him in most situations (as interpreted from "When I supported you with the Holy Spirit" - Al-Ma'idah: 110). The wing of Gabriel alone was sufficient to ward off the entire world of mankind. How was it insufficient to prevent those Jews? Furthermore, since 'Isa was capable of reviving the dead and healing the leper and the albino, why was he unable to kill those Jews who intended him harm, or afflict them with illness, paralysis, or stroke, rendering them incapable of attacking him?

Problem 3: Unnecessary Means Allah was capable of saving him from those enemies by raising him directly to heaven. What is the benefit of casting his likeness upon another, other than casting an innocent person to death without any benefit to him?

Problem 4: Deception of the Masses If his likeness was cast upon another, and then he was raised to heaven, the people believed that person was 'Isa, even though he was not. This involves leading people into ignorance and deception, which does not suit the wisdom of Allah.

Problem 5: The Christian Testimony The Christians, despite their vast numbers across East and West and their intense love and exaggeration regarding 'Isa, report that they witnessed him killed and crucified. If we deny this, it is an attack on what is established by Tawātur. Attacking Tawātur necessitates attacking the prophethood of Muhammad (PBUH), the prophethood of 'Isa, and even their existence, as well as the existence of all prophets—all of which is false.

Problem 6: The Silence of the Crucified It is established by Tawātur that the crucified person remained alive for a long time. If that person was not 'Isa but someone else, he would have shown distress, declared, "I am not 'Isa, but someone else," and emphasized this fact. If he had done so, this fact would have become widely known. Since none of this occurred, we know the matter is not as you claim.

Answers to the Problems:

Answer to Problem 1 (Sophistry): Everyone who affirms an Omnipotent, Free-Willing God accepts that Allah is capable of creating another human being in the exact image of Zayd, for example. This act of creating a likeness does not necessitate the doubt you mentioned. The same applies here.

Answer to Problem 2 (Gabriel/Power): If Gabriel had repelled the enemies, or if Allah had enabled 'Isa to repel them himself, his miracle would have reached the level of **compulsion (ilja’)**, which is impermissible.

Answer to Problem 3 (Unnecessary Means): This is the same answer as Problem 2. If Allah had raised him to heaven without casting a likeness, that miracle would have reached the level of compulsion.

Answer to Problem 4 (Deception): The disciples of 'Isa were present and knew the reality of the event. They were the ones who would remove that deception.

Answer to Problem 5 (Christian Testimony): The people present at that time were few, and doubt entering the minds of a small group is possible. Tawātur, when it ultimately traces back to a small group, does not yield certain knowledge.

Answer to Problem 6 (Silence of the Crucified): Assuming the person upon whom the likeness of 'Isa was cast was a Muslim and had accepted 'Isa's message, it is plausible that he would remain silent about the true nature of the event at that time. In summary, the questions raised are matters susceptible to probability from certain angles. Since the truthfulness of Muhammad (PBUH) in everything he reported is established by conclusive miracles, these probable questions cannot override the decisive text. Allah is the source of guidance.

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