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Proof in Quran and Hadith for bodily ascension of Hadhrat Isa and Hadhrat Idris?

Answered as per Hanafi Fiqh by Muftisays.com
Salaam Alaikum
I have been reading the Quran and wanted to know the Tafsir regarding the Quranic Verses related to Hadhrat Isa (AS)
Those apostles We endowed with gifts, some above others: To one of them Allah spoke; others He raised to degrees (of honour) 2/253
The word ‘raise’ in this surah means that some Prophets were RAISED in honour.
Behold! Allah said: “O JESUS! I will cause thee to die and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; 3/55
From my understanding Allah (SWT) caused Hadhrat Isa (AS) to DIE and then RAISE him in honour.
Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise 4/158
Again here Allah raised Hadhrat Isa (AS) in honour.
There are some people who claim that the word RAISE means that Hadhrat Isa (AS) was raised with body and soul.
Question arises. Do you have any proof from the Quran and Hadith that Hadhrat Isa (AS) was raised with body and soul and is alive.
Also was Hadhrat Idirs (AS) Also was Hadhrat Idris (AS) also raised with body and soul?
And We raised him to a lofty station. 19/57


Al-jawab billahi at-taufeeq (the answer with Allah’s guidance)

It is stated in the Quran that I’sa (Alaihis Salam) was raised to the Heaven alive.

Allah Ta’ala says,

“And when ‘Isa sensed disbelief in them, he said: “who are my helpers in the way of Allah?” The disciples said: “We are helpers of Allah.” We believe in Allah; so be witness of our submission.” (52) “Our Lord, we have believed in what you have revealed, and we have followed the Messenger. So, record us with those who bear witness (to the truth).” (53) And they (the opponents of ‘Isa) devised a plan, and Allah devised a plan, and Allah is the best of all planners. (54)

When Allah said: “O ‘Isa, I am to take you in fall and to raise you towards Myself, and to cleanse you of those who disbelieve, and to place those who follow you above those who disbelieve up to the day of resurrection. Then to Me is your return, whereupon I will judge between you in that over which you have differed. (55) As for those who disbelive, I shall punish them a severe punishment in this world and in the Hereafter; they shall have no helpers.” (3:52-6)


It is mentioned in verse 55, when Allah said, “O ‘Isa, I am to take you in fall and raise you towards My self.”

The word مُتَوَفِّيكَ (Mutawaffika) is used by the Quran. The word Tawaffi, the root word of Mutawaffika, is also used for ‘bringing death,’ but the word used by the Quran cannot mean that ‘Isa (Alaihis Salam) has died because, firstly the next word ‘and raise you towards Myself’ clearly negates this sense and, secondly, the Quran has clarified the position in 4:157-158 where it is said,”while infact they did neither kill him, nor crucify him, but they were deluded by resemblance. Those who disputed in this matter are certainly in doubt about it. They have no knowledge of it, but they follow whims. It is absolutety certain that they did not kill him, but Allah lifted him towards himself. Allah is Almighty, All-wise.”

And in 4:159 it is said, “There is none from the People of the book, but shall certainly believe in him before he dies.” This verse indicates that ‘Isa (Alaihis Salam) will come again to this world before the Day of Judgement, and then all the people of the Book will truly believe in him before he dies a normal death. Some commentators, however, suggest that the pronoun مَوْتِهِ ‘he dies’ refers to ‘one among the people of the Book’ and the sense is that every Jew and Christian will believe in ‘Isa as a Prophet (and not as a god) immediately before his death, when he will witness the scenes of Barzakh (the state between death and resurrection).

Also, in 43:61 it is declared that he (‘Isa (Alaihis Salam)) is one of the signs of Qiyamah which means that he will descend again in the last days of this world.

(See: Ibn Katheer, Qurtubi, Ma’ariful Quran)

2) Commentary on verse 19:57.

Allah Ta’ala says,

“And mention in the book (the story of Idris (Alaihis Salam)). He was indeed a Siddiq (man of truth), a Prophet. We raised him to a high place.” (19:57)


It means that he was granted a special position among prophets and was close to Allah Ta’ala. There are also other versions about his ascent to the sky, about which Ibn-e-Kathir has said: “This is taken from the traditions of the Israelites as reported by Ka’ab Al-Ahbar, some of which are disputed, and unfamiliar.”

The Quranic words are not specific on the subject whether he was given a sublime position or was physically lifted to the sky. Therefore, his physical ascent to the sky is not definite. In any case commentary of the Quran is not dependent on this issue. (Bayanul-Quran)

And Only Allah Ta’ala Knows Best.

Moulana Qamruz Zaman
London, UK

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This answer was collected from MuftiSays.com, based in London (UK). It is one of the fruits of Darul Uloom London. Many ‘ulama are involved in answering the Q&A on the site, including: Shaikul Hadeeth Mufti Umar Farooq Sahib, Mufti Saifur Rahman Sahib, Mufti Abdullah Patel Sahib, Maulana Qamruz Zaman Sahib, Mufti Abu Bakr Karolia Sahib.

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