“I will take you in full and raise you to Myself” (Āl ʿImrān 55).

Thus, the one who is taken is the very one who is raised up to Allah. Their assertion that the being who was raised is the lāhūt (divine nature) flatly contradicts the explicit wording of the Quran—whether death had in fact occurred or, even more so, if it had not. They separate the one who was raised from the one who was taken, whereas the Quran informs us that the raised one is precisely the taken one.

Likewise, He says in another verse: “They certainly did not kill him; rather, Allah raised him to Himself” (al-Nisāʾ 157). This statement belies the Jews in their claim, “We killed the Messiah, Jesus son of Mary, the Messenger of Allah” (al-Nisāʾ 157).

The Jews never alleged the killing of a lāhūt, nor did they ascribe any divine nature to the Messiah. Moreover, Allah did not cite any claim by the Christians that he had been killed—so one cannot say that what they meant was the death of the nāsūt (human nature) and not the lāhūt. Instead, He quoted the Jews, who acknowledge only the human nature. They claimed to have killed him, so Allah said: “They certainly did not kill him; rather, Allah raised him to Himself” (al-Nisāʾ 157).

The verse therefore affirms the elevation of the very being the Jews said they had killed, and that being is none other than the nāsūt. It follows that he, the human nature, is the one from whom killing is negated and who was raised up. The Christians admit that the nāsūt was raised, yet they contend that he was crucified, remained in the tomb either one day or three, then ascended to heaven, where the human nature now sits at the right hand of the Lord together with the divine nature.