Death of Jesus

Marham-i-Isa: The Ancient "Ointment of Jesus" and the Science of Survival

noreply@blogger.com (Kashif Khalid) — Sun, 11 Jan 2026 13:38:00 +0000

The account of the Crucifixion is one of history’s most debated events. While traditional views often focus on the burial, a closer look at the botanical evidence provided in the Gospels—specifically the use of Aloe and Myrrh—suggests a narrative of healing and recovery rather than simple embalming.

In his seminal work Masih Hindustan Mein (Jesus in India), Hadhrat Mirza Ghulam Ahmad (as) highlighted a significant medical tradition: the Marham-i-Isa, or the "Ointment of Jesus." This preparation, documented in hundreds of ancient medical texts, points toward a specific purpose: treating the wounds of a survivor.

The Botanical Evidence: Why Aloe and Myrrh?

In John 19:39, it is recorded that Nicodemus brought a mixture of myrrh and aloes weighing about seventy-five pounds (or a hundred Roman pounds). To understand why such a vast quantity was used, we must look at the medicinal properties of these plants as understood by ancient and modern science.

1. Aloe Vera: The "Silent Healer"

Ancient civilizations, from the Egyptians to the Greeks, revered Aloe for its ability to regenerate skin.

Wound Healing: Modern studies confirm that Aloe Vera contains glucomannan, which helps stimulate cell growth and collagen synthesis.
Shock and Blood Loss: Fascinating research, such as the 2004 study by the University of Pittsburgh, suggests that Aloe extracts can help preserve organ function during massive blood loss—a critical factor for someone who has endured the physical trauma of the cross.

2. Myrrh: The Potent Antiseptic

While Myrrh is often associated with perfumes, its primary role in the ancient world was medicinal.

Anti-inflammatory: Myrrh is a powerful anti-inflammatory agent, essential for reducing the swelling caused by physical scourging and crucifixion.
Preventing Infection: Soldiers in the Roman and Greek armies carried Myrrh to treat battle wounds and prevent gangrene. Its high antiseptic properties would have been vital in preventing sepsis in the open wounds of Hadhrat Isa (as).

Burial Custom vs. Medical Treatment

A common counter-argument is that these herbs were used for Jewish burial customs. However, Jewish tradition involves washing the body and wrapping it in simple linens; it does not involve the elaborate use of 75 pounds of medicinal herbs for "embalming," a practice more common in Egypt.

The presence of such a specific, high-potency medicinal combination suggests a medical intervention. If the goal were merely to honor the deceased, such a specialized healing ointment would be unnecessary. Instead, the application of Marham-i-Isa indicates that the disciples were treating a living, breathing body in need of urgent care.

The Legacy of Marham-i-Isa

The "Ointment of Jesus" is not a myth. It is found in the Canon of Medicine by Avicenna (Ibn Sina) and numerous other medical compendiums across Christian, Jewish, and Muslim traditions. These texts explicitly state that the ointment was prepared specifically for the wounds of Jesus.

Conclusion

The use of Aloe and Myrrh at the tomb provides a botanical "smoking gun" for the survival of Jesus. When we bridge the gap between ancient scripture and modern pharmaceutical science, the picture becomes clear: these herbs were used not to preserve a body in death, but to facilitate a recovery that would allow Hadhrat Isa (as) to complete his mission to the Lost Tribes of Israel.

Today, every time we use a soothing aloe cream for a burn or a skin injury, we are witnessing a small testament to the very treatment that once played a role in one of the greatest survival stories in human history.

Will Jesus Return in 2026?

noreply@blogger.com (Kashif Khalid) — Tue, 06 Jan 2026 07:36:00 +0000

Questions about the return of Jesus have stirred hearts across centuries and faiths. Many Christians expect a literal, dramatic “second coming” — a descent from the skies in glory — while many Muslims likewise anticipate the physical return of ʿĪsā (Jesus) as a sign of the Last Days. That shared expectation has produced a thousand sermons, headlines and doomsday-scenarios. But the Ahmadiyya Muslim perspective reads these texts differently: rather than a bodily, miraculous descent from heaven in our lifetime, mainstream Ahmadiyya interpretation holds that Jesus completed his earthly mission, died a natural death, and left a continuing spiritual legacy. In short — from this viewpoint, asking “Will Jesus return in 2026?” misunderstands what the Ahmadiyya teachings actually mean by the “coming” of the Messiah.

Jesus: alive in the skies — a common image, but not the only reading

Across cultures the image of Jesus ascending and later returning is powerful and visceral. It’s no surprise people picture a sky-borne return: many hadith and scriptural expressions use language that, taken at face value, sounds like a literal descent. However, Ahmadiyya scholars argue these narrations must be read with linguistic, historical and theological care. Where others read literal, Ahmadiyya interpretation often reads metaphor, typology or spiritual “reflection” (a new person coming in the spirit and mission of Jesus), not a re-animated human body descending from heaven. Al Islam Online+1

The Ahmadiyya claim: Jesus lived out a normal human life and died in Kashmir

A central claim of the Ahmadiyya movement — developed by the Founder Hazrat Mirza Ghulam Ahmad (1835–1908) — is that Jesus did not die on the cross in the sense of a miraculous vindication followed by bodily ascension to live in the skies. Instead, Mirza Ghulam Ahmad argued (in works later translated and published widely) that Jesus survived the crucifixion or was taken down alive and subsequently traveled east to continue preaching among the “lost tribes” of Israel, eventually dying a natural death and being buried in Srinagar, Kashmir. The Ahmadiyya literature points to Quranic exegesis, historical pointers and local traditions to support this thesis. You can read the treatise Jesus in India and related articles on Al-Islam for the full presentation of evidence and argument. Al Islam Online+2files.alislam.cloud+2

What “return” means in the Ahmadiyya understanding

Rather than a literal return of the exact historical person from the heavens, Ahmadiyya teachings explain the “second coming” as either:

a spiritual reappearance: someone appearing in the spirit and character of Jesus (a metaphorical or vicarious coming), or
an era of renewed prophetic activity where a person appears endowed with the mission and qualities foretold of the Messiah — which, in Ahmadiyya belief, was fulfilled by Hazrat Mirza Ghulam Ahmad himself in the late 19th/early 20th century.

So the movement does not await a new, identical physical Jesus to drop into our skies in any specific year — 2026 included — because the role and mission behind those prophecies, they argue, have already been realized in a spiritual and reformative sense. Al Islam Online+1

Historical and scriptural grounds cited by Ahmadiyya writers

Ahmadiyya scholarship marshals several lines of argument: close readings of Quranic verses and prophetic traditions, historical traces of Jesus’ alleged travels eastwards, and local Kashmiri accounts that the movement correlates with the claims about his final resting place. The book Jesus in India (Masīh Hindustān men) by Mirza Ghulam Ahmad lays out the narrative of Jesus’ eastward journey, mission among the lost tribes, and natural death — and the Al-Islam website hosts both the text and contemporary articles that summarize and expand on the evidence. Readers interested in the primary source should consult the Jesus in India text and supporting articles on Al-Islam. files.alislam.cloud+2Al Islam Online+2

So — will Jesus return in 2026?

From an Ahmadiyya standpoint the question is reframed rather than answered with a calendar date. Because Ahmadiyya interpretation denies a literal bodily return of the historical Jesus from heaven, it likewise does not accept predictions that a physical appearance will happen in a particular year. Instead, the focus is on spiritual signs, reform, and the appearance of figures who fulfill the prophetic role in spirit. Therefore, the expectation that Jesus will literally return in 2026 (or any exact year) does not align with mainstream Ahmadiyya teachings. For those seeking a literal, visible descent this is not the Ahmadiyya forecast; for those willing to think in spiritual and prophetic fulfilment, Ahmadiyya sources say the “coming” has already been realized in the form of a renewed mission. Al Islam Online+1

Want to read the sources?

The Jesus in India treatise (full text and PDF) on Al-Islam: files.alislam.cloud+1
Article summarizing the Ahmadiyya case that Jesus died a natural death: Al Islam Online
“Jesus in Kashmir” article explaining the claimed tomb and local context: Al Islam Online
“Demystifying the Second Coming” — on reading the prophecies and hadith: Al Islam Online
Background on the Promised Messiah and Ahmadiyya understanding of the advent: Al Islam Online

Jesus in India, Tibet and Persia - A story they never told you

noreply@blogger.com (Kashif Khalid 2) — Thu, 20 Jun 2024 20:08:00 +0000

The Untold Story of Jesus' Journey Through India, Tibet, and Persia

For centuries, the life of Jesus Christ has been a source of fascination and mystery. The four Gospels in the Bible provide a detailed account of his ministry in Palestine, his crucifixion, and his resurrection. However, they leave a significant gap in the story, offering little information about the years between his childhood and the start of his public ministry.

A Controversial Discovery

In 1894, a Russian explorer named Nicholas Notovich published a book that would challenge the traditional narrative of Jesus' life. Notovich claimed that during a journey through the Himalayas, he had visited a Buddhist monastery where he had been shown ancient manuscripts that revealed a remarkable story – Jesus had traveled and preached in India, Tibet, and Persia before his ministry in Palestine.

Notovich's claims were met with skepticism and controversy, as they challenged the widely accepted biblical account. However, his book, "The Unknown Life of Jesus Christ," sparked a renewed interest in exploring the possibility of Jesus' travels beyond the confines of the Holy Land.

Exploring Jesus' Journey Through the East

India: A Land of Spiritual Enlightenment

According to the ancient manuscripts, Jesus spent several years in India, where he studied with various spiritual teachers and immersed himself in the rich traditions of Hinduism and Buddhism. The manuscripts suggest that during this time, Jesus gained a deep understanding of Eastern philosophy and spirituality, which would later shape his teachings and ministry.

One of the most intriguing aspects of Jesus' time in India was his alleged encounter with the Buddha. The manuscripts describe a meeting between the two spiritual leaders, where they engaged in deep discussions about the nature of the divine, the path to enlightenment, and the universal principles of compassion and love.

The manuscripts also reveal that Jesus traveled extensively throughout India, preaching to the people and sharing his message of love, forgiveness, and the Kingdom of God. His teachings were well-received, and he gained a following among the local population, who saw him as a wise and enlightened teacher.

Tibet: A Journey of Spiritual Transformation

After his time in India, the ancient manuscripts indicate that Jesus continued his journey, traveling to the remote and mystical land of Tibet. Here, he is said to have spent several years studying with Buddhist monks and immersing himself in the region's spiritual practices.

The Tibetan manuscripts describe Jesus as a seeker of truth, deeply committed to his own spiritual growth and the enlightenment of others. During his time in Tibet, he is believed to have mastered meditation techniques and gained a profound understanding of the interconnectedness of all things.

One of the most remarkable aspects of Jesus' time in Tibet was his alleged encounter with the Dalai Lama of the time. The manuscripts suggest that the two spiritual leaders engaged in extensive discussions, sharing their respective traditions and exploring the common threads that bound their teachings.

Persia: A Synthesis of Cultures and Beliefs

After his transformative experiences in India and Tibet, Jesus is said to have traveled to the ancient land of Persia (modern-day Iran). Here, he encountered a rich tapestry of cultures and belief systems, including Zoroastrianism, which was the dominant religion of the region at the time.

The Persian manuscripts reveal that Jesus spent several years in Persia, engaging in dialogues with local scholars and religious leaders. He is believed to have drawn upon the wisdom and insights he had gained in India and Tibet, synthesizing them with the teachings of Zoroastrianism to create a unique and profound understanding of the divine.

During his time in Persia, Jesus is said to have gained a reputation as a healer and a teacher of great wisdom. He attracted a following of devoted disciples who were drawn to his message of love, compassion, and the pursuit of spiritual enlightenment.

The Enduring Legacy of Jesus' Eastern Travels

The ancient manuscripts that describe Jesus' journey through India, Tibet, and Persia offer a fascinating and alternative perspective on the life of this revered figure. While the traditional biblical account remains the primary source of information about Jesus, these newly discovered texts suggest that his spiritual and intellectual development was profoundly shaped by his experiences in the East.

The insights and teachings that Jesus is believed to have gained during his travels in these regions may have had a significant impact on the development of his own ministry and the formation of Christianity. The emphasis on love, compassion, and the pursuit of spiritual enlightenment that is central to his teachings may have been influenced by the wisdom and traditions he encountered in India, Tibet, and Persia.

As the world continues to grapple with the legacy of Jesus and the enduring influence of his teachings, the discovery of these ancient manuscripts has opened up new avenues of exploration and understanding. By exploring the untold story of Jesus' journey through the East, we may gain a deeper appreciation for the rich diversity of spiritual traditions and the universal principles that bind them together.

The true essence of Jesus' teachings lies not in the dogma and rituals of organized religion, but in the universal principles of love, compassion, and the pursuit of spiritual enlightenment that he embodied during his remarkable journey through the East.

Watch on Youtube online:

Jesus will never return

noreply@blogger.com (Kashif Khalid 2) — Sun, 21 Jan 2024 15:42:00 +0000

Introduction:

The anticipation of Jesus Christ's return has been a central tenet of Christian theology for centuries, offering hope and inspiration to millions of believers. However, there exists a thought-provoking alternative perspective, including that of the Ahmadiyya Muslim community, challenging the traditional belief in the Second Coming of Jesus. In this blog post, we will delve into the arguments surrounding the claim that Jesus will never return, paying particular attention to the perspectives put forth by the Ahmadiyya community.

Christian Expectations vs. Ahmadiyya Views:

Christianity traditionally anticipates the literal return of Jesus Christ, as outlined in various biblical prophecies, particularly in the New Testament. However, the Ahmadiyya Muslim community, founded in the late 19th century by Mirza Ghulam Ahmad, takes a different stance on the matter. According to Ahmadiyya beliefs, Mirza Ghulam Ahmad claimed to be the promised Messiah and the Mahdi, not the return of Jesus in a physical sense.

Symbolic Interpretation of Prophecies:

One key argument put forth by the Ahmadiyya community is the symbolic interpretation of the prophecies related to Jesus' return. They argue that these prophecies were not meant to be understood in a literal, physical sense, but rather symbolically. According to Ahmadiyya teachings, the promised Messiah and Mahdi was a spiritual figure who would embody the characteristics and mission of Jesus, rather than Jesus himself making a literal return.

Role of Mirza Ghulam Ahmad:

The Ahmadiyya community believes that Mirza Ghulam Ahmad fulfilled the prophecies regarding the return of Jesus by embodying the qualities expected of the Messiah and Mahdi. They assert that his mission was to revive the true teachings of Islam, promote peace, and guide humanity towards spiritual enlightenment.

Spiritual Awakening and Moral Imperatives:

Ahmadiyya perspectives emphasize the importance of a spiritual awakening and individual moral development. They argue that waiting for a physical return of Jesus might divert attention from the moral and ethical imperatives that demand human engagement. Instead, the focus should be on self-improvement, fostering compassion, and working towards a just and harmonious society.

Interfaith Dialogue and Mutual Respect:

The Ahmadiyya community, while presenting an alternative perspective, advocates for interfaith dialogue and mutual respect. They encourage conversations that foster understanding and tolerance among people of different religious backgrounds, emphasizing shared values and common goals.

Conclusion:

In exploring the claim that Jesus will never return, it is essential to consider the diverse perspectives that exist, including those of the Ahmadiyya Muslim community. The symbolic interpretation of prophecies, the role of Mirza Ghulam Ahmad, and the emphasis on spiritual awakening and moral imperatives contribute to a thought-provoking dialogue on the nature of divine promises and their fulfillment. Whether one adheres to the traditional Christian belief or considers alternative viewpoints, a respectful exchange of ideas can enrich our understanding of faith and its diverse expressions in our global society.

Understanding the Crucifixion: Perspectives on Why Jesus Died on the Cross

noreply@blogger.com (Kashif Khalid) — Sun, 02 Jul 2023 08:06:00 +0000

Introduction:

The crucifixion of Jesus Christ stands as a momentous event in religious history, bearing profound significance for Christianity, Islam, Judaism, and the Ahmadiyya Muslim Community. Each perspective provides unique insights into the reasons behind Jesus' death on the cross, revealing theological, historical, and spiritual dimensions that enrich our understanding of this pivotal occurrence.

1. Christian Perspective:

In Christianity, the crucifixion is regarded as the ultimate act of sacrifice and redemption. Christians believe that Jesus willingly offered his life on the cross to atone for the sins of humanity. It is seen as an expression of God's immeasurable love, grace, and mercy, providing salvation and the promise of eternal life to believers. Through his crucifixion, Jesus is believed to have conquered sin and death, offering forgiveness and reconciliation between God and humankind.

2. Islamic Perspective:

Islamic beliefs differ from the Christian view of Jesus' crucifixion. Muslims do not affirm that Jesus was crucified on the cross. The Qur'an states that Jesus was neither killed nor crucified, but rather raised to the heavens by Allah. Islam recognizes Jesus as a prophet and messenger of God, chosen to guide people towards monotheism and righteousness. The Qur'an emphasizes Jesus' miraculous birth and mission, presenting a distinct narrative regarding his crucifixion.

3. Jewish Perspective:

Within Judaism, the crucifixion of Jesus does not occupy a central place in religious thought. Judaism does not recognize Jesus as the Messiah and views his crucifixion as unrelated to Jewish beliefs and teachings. The historical context of Jesus' crucifixion aligns with the Roman and Jewish political dynamics of that era. Nevertheless, it is important to acknowledge that individual Jewish scholars and theologians may hold diverse perspectives on Jesus' crucifixion.

4. Ahmadiyya Perspective:

The Ahmadiyya Muslim Community, a sect within Islam, offers a unique perspective on Jesus' crucifixion. They believe that Jesus survived the crucifixion and journeyed to India to continue his ministry. According to their teachings, Jesus' escape from death on the cross signifies divine protection and the fulfillment of prophecies regarding his return. The Ahmadiyya Muslim Community interprets Jesus' crucifixion as a means to fulfill divine purposes and to showcase his spiritual stature.

Conclusion:

The crucifixion of Jesus remains a subject of deep theological contemplation and historical inquiry, eliciting varying perspectives across Christian, Islamic, Jewish, and Ahmadiyya traditions. Christians perceive it as an act of sacrifice and redemption, while Muslims present an alternative narrative based on the Qur'anic account. Judaism places less emphasis on Jesus' crucifixion, and the Ahmadiyya Muslim Community offers a distinct interpretation. Exploring these diverse perspectives encourages dialogue, fosters understanding, and enriches our appreciation for the complex tapestry of beliefs surrounding this monumental event in religious history.

Different Views on the Death of Jesus in Various Religions

noreply@blogger.com (Kashif Khalid 2) — Thu, 25 May 2023 13:01:00 +0000

Introduction:

The death of Jesus Christ is a pivotal event in Christian theology, but it also holds significance in other major world religions. While Christianity places central importance on the crucifixion and resurrection of Jesus, other faith traditions offer unique perspectives on this event. In this blog post, we will delve into the different views on the death of Jesus as found in various religions, highlighting the diverse interpretations and understandings across cultures.

1. Christianity:

Christianity, the world's largest religion, views the death of Jesus as the ultimate sacrifice and a redemptive act of atonement for the sins of humanity. According to Christian doctrine, Jesus willingly gave his life on the cross to offer salvation to all believers. The crucifixion symbolizes God's love and mercy, providing a path for believers to attain forgiveness and eternal life.

2. Islam:

In Islam, Jesus (known as Isa) is revered as a prophet and messenger of God. Islamic teachings hold that Jesus was not crucified but was instead raised to the heavens by God, sparing him from a humiliating death. Muslims believe that Jesus will return to Earth before the Day of Judgment to restore justice and peace. However if we talk about the Ahmadiyya Muslims. The Ahmadiyya Muslim Community, a sect within Islam, holds a unique view on the death of Jesus. They believe that Jesus survived the crucifixion and migrated to India, where he continued his ministry. According to their teachings, Jesus died a natural death in Kashmir and is buried in the town of Srinagar. The Ahmadiyya community considers Jesus to be a prophet subordinate to Muhammad and believes that his coming was meant to revive spiritual values and promote peace.

3. Judaism:

Judaism differs from Christianity and Islam in its interpretation of Jesus' death. Within the Jewish faith, Jesus is not recognized as the Messiah or a divine figure. While some historical Jewish texts mention Jesus, they do not attribute any salvific significance to his death. Judaism focuses on adherence to the Mosaic Law and the coming of the true Messiah in the future.

4. Hinduism:

Hinduism, with its rich tapestry of beliefs, does not have a unified view on the death of Jesus. Some Hindus perceive Jesus as a divine incarnation, while others consider him a great spiritual teacher. Jesus' death is not a central theme in Hinduism, but his message of love, compassion, and self-sacrifice aligns with the broader Hindu spiritual principles.

5. Buddhism:

Buddhism, rooted in the teachings of Gautama Buddha, does not explicitly address the death of Jesus. Buddhism emphasizes personal enlightenment and liberation from suffering through following the Noble Eightfold Path. Some Buddhist practitioners may view Jesus' life and teachings as compatible with the pursuit of spiritual awakening, while others might regard them as secondary to Buddhist philosophy.

6. Sikhism:

Sikhism, a monotheistic religion founded in the 15th century, recognizes Jesus as a saintly figure and respects his teachings. Sikhism emphasizes the oneness of God and the importance of selfless service. While Sikhism does not specifically focus on Jesus' death, his message of love, compassion, and social justice resonates with Sikh teachings.

Conclusion:

The death of Jesus holds varying degrees of significance across different religions. While Christianity places utmost importance on Jesus' crucifixion and resurrection, Islam sees it as an event that did not occur, and Judaism does not attribute any divine significance to his death. Other religions, such as Hinduism, Buddhism, and Sikhism, offer varied interpretations that range from acknowledging Jesus as a divine figure to recognizing his moral teachings.

Understanding these diverse views on the death of Jesus helps foster interfaith dialogue, respect, and appreciation for different religious traditions. It highlights the multifaceted nature of human spirituality and the various ways people seek meaning, purpose, and connection with the divine. By exploring these different perspectives, we can gain a deeper understanding of the rich tapestry of religious beliefs that shape our world.

A strange RESEMBLANCE between Hazrat Isa a.s and the Promised Messiah a.s

noreply@blogger.com (Kashif Khalid) — Fri, 09 Jan 2015 14:21:00 +0000

WAS JESUS a JEW or a CHRISTIAN ?

Jesus was of the Jews. He did not use the word Christian for himself or his followers.In fact the word had been in use as a derogatory title and a sign of contempt by the Romans ! Only later loosing its NEGATIVE flavor!!!

The use of the word "Jew" should NOT be an anathema. In Arabic if you explore the root meaning of the word "ya hood", it is actually from the same root as "hidayat, huda, (i.e guidance) etc" , the word "ya hood" means the "GUIDED " same as "mah di" or one treading the Right Path. The word Muslim, has been used in literal sense.... Obedient to God, surrendered to God.

It is so interesting, to watch this resemblance !!!

In his age, due to his being "the Christ" his followers have been called "Christians", due to his being from "Nasira" [Nazareth], his followers have called "Naswara" [Nazereens ], due to his First name "Yusoo" [Jesus], his followers have been called "Eesai" !!!

Now watch the same in his Second Coming.....

The followers of the Promised Messiah Hadhrat Mirza Ghulam Ahmad Qadiani... due to his being "Ahmad" are called "Ahmadis", due to his being "Mirza" [literally 'Prince'] are called "Mirzais" [contemptuously], due to his village name "Qadian" are called "Qadianis" [contemptuously]

What a strange RESEMBLANCE !!!

Yet another ONE !!!

The word Church means the congregation, the organization, [besides the Building called Church ] the word used now... is "Jama'at".... Church if translated in Arabic is ' Jama'at '.

And what is " Catholic " ? Catholic means universal, international, global !!! the same word as we use "alamgeer' International.

I am sure few Ahmadis know that Church means "Jama'at" and Catholic means "Alamgeer" [international] wow... wow again !!!

WHAT A RESEMBLANCE between the 1st and 2nd Messiah

More on Resemblance between Promised Messiah Hadhrat Mirza Ghulam Ahmad and Jesus of Nazarath

The Result of belief that Prophet Isa a.s is alive

noreply@blogger.com (Kashif Khalid) — Tue, 18 Nov 2014 06:00:00 +0000

If you say Jesus Prophet (pbuh) did not die, then you must admit that the Quran is full of contradictions.Whereas Allah clearly told us there is no discrepancy between different verses:

Do they not then ponder over Quran? And had it been from other than Allah, they would surely have found therein a much discrepancy. 4:82
Verily this (the Quran) is a conclusive discourse, and it is not a thing of joke.86:13-14

Facts from the Quran	If you believe Jesus is alive, then
All Rasuls before Muhammad (pbuh) passed away (3:144)	This is a serious contradiction
Meaning of the word ‘wafat' is death in more than 20 different verses in the Quran	Use of the word ‘wafat' in 3:55 and 5:117 are serious exceptions and contradictory.
Christians would regard Jesus(pbuh) and his mother as God ONLY after his death (wafat) (5:116)	The verse is contradictory since the Christians have been considering Jesus(pbuh) and his mother as god for a long time.
Laws of Allah has been in operation from before (48:23)	He has defied the law and put the verse in contradiction
You will not find any alteration in the course of Allah (33:62)	This is a serious alteration in the course of Allah. A man is alive for over 2000 years. The verse is contradictory.
Several verses say there is no inconsistency in the law of nature and law of Allah (67:3-4; 17:77; 30:30; 33:62; 35:43; 48:23)	All these verses are in serious contradiction - for no man can live that long!!
Allah will first cause Jesus'(pbuh) death and then raise him (3:55)	How did he get raised before his death? This is a serious contradiction.
Whomsoever Allah grants long life - He reverts them to worst age and the person forgets all the knowledge (16:70)	By now Jesus(pbuh) has no knowledge of anything at all. How can he come back and do any good for Islam?
All Rasuls before Muhammad(pbuh) are no more abiding - or alive (21:8)	This verse is in serious contradiction.
Mortal bodies of all Rasuls sustained on food (21:8).	Somebody must tell who is providing food for Jesus(pbuh)
Whomsoever Allah grants long life, He reverts them in constitution (36:68)	Jesus(pbuh) must have been reverted in constitution - he is fragile, crippled - dependent on others like an infant.
There is no inconsistency in the creation of Allah. The more we search for inconsistency, the more the eye will come back fatigued, but we won't find any inconsistency (67:3-4)	This itself is the biggest inconsistency in the creation of Allah. A man is living for 2000 years!! The eyes are not fatigued yet, but we seem to have found utter incoherence in Allah's words!!!

It is up to you to summarily reject the arguments because it appears like a Qadiani or Ahmadiya debate. Once again I am reminding you, you don't have to become a Qadiani or Ahmadiya to believe in the total Quran. In order to reject the Qadianis or Ahmadiyas, you are trying to burn your own house. For one brief moment, can you leave the Qadianis alone and think over the whole message. How come the way you understand the Quran cannot justify two verses, how come they way you understand the Quran is full of contradiction, how come the Quran is full of so many mismatch?Once again, I will request you, go back to the content of the table above, and first justify each of the verse.

How Did the Belief in the Resurrection Originate?

noreply@blogger.com (Kashif Khalid) — Wed, 05 Nov 2014 12:49:00 +0000

How then did the belief arise that Jesus actually rose from the dead in the literal sense and became the dominant narrative? Amidst these difficult circumstances given above, Paul emerged as the originator of a new Jesus movement tailored for the Hellenistic world, outside the homelands of Judaism. He took the wonderful story which had the kernel of truth – Jesus was alive – and created another stream of Christianity distinct from the original stream of Christianity being a Jewish sect abiding by the Mosaic Law. What he created was a religion about Jesus in contra-distinction to the original religion of Jesus. He originated a belief system reminiscent of the Greco-Roman understanding of dying and rising gods straight out of Hellenistic pagan heritage, but fused with Judaic and Gnostic elements.

Read Complete Article

کلام حضرت میر محمد اسمٰعیل صاحبؓ

noreply@blogger.com (Kashif Khalid) — Wed, 15 Oct 2014 11:37:00 +0000

ؓکلام حضرت میر محمد اسمٰعیل صاحب

حضرت عیسی کو خواب میں دیکھنا

noreply@blogger.com (Kashif Khalid) — Mon, 22 Sep 2014 13:11:00 +0000

حضرت عیسیٰ علیہ السلام کو خواب میں دیکھنا

(علمی نکتہ )

سیدنا حضرت مسیح موعود ؑ فرماتے ہیں :

''یہ عجیب بات ہے کہ اسلام کے ائمہ تعبیر جہاں حضرت عیسیٰ ؑ کی رویت کی تعبیر کرتے ہیں وہاں یہ لکھتے ہیں کہ جو شخص حضرت عیسیٰ ؑ کو خواب میں دیکھے وہ کسی بلا سے نجات پا کر کسی اور ملک کی طرف چلا جائیگا اور ایک زمین سے دوسری زمین کی طرف ہجرت کریگا۔یہ نہیں لکھتے کہ وہ آسمان پر چڑھ جائیگا۔دیکھو کتاب تعطیرالانام اور دوسرے ائمہ کی کتابیں ۔پس عقلمند پر ظاہر ہونے کے لئے یہ بھی ایک پہلو ہے۔ '' (روحانی خزائن ،جلد ۲۲،حقیقۃ الوحی ،صفحہ ۳۸حاشیہ)

হজৰত ঈছা [আ:] ৰ হায়াত- মৌতৰ ইতিহাস আৰু পুণৰাগমণ।

noreply@blogger.com (Kashif Khalid) — Sun, 14 Sep 2014 13:14:00 +0000

An Article about the Natural Death of Jesus a.s by an Ahmadi Scholar in a daily news paper of Assam (India) '' Gana-Adhikar ''

যোৱা ৮ আগষ্ট ২০১৪ শুকুৰবাৰ দিনা মাননীয় হাই খালিদ ছাহেবে
"গণ অধিকাৰ" নামৰ দৈনিক বাতৰি কাকতত ঈছা (আ:] ৰ বিষয়ে কিছু কথা কোৰআন আৰু হাদিছ সহকাৰে তুলি ধৰিছে।

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Was Jesus faster than light?

noreply@blogger.com (Kashif Khalid 2) — Sun, 07 Sep 2014 14:19:00 +0000

Hazrat Mirza Tahir Ahmad Sahib fourth Khalifa of Ahmadiyya Muslim Community explaining the logical point that Jesus(pbuh)can not be ascended. As if had he traveled through the speed of the light then it will take about 10 billion years for him to reach the fourth heaven.

http://youtu.be/8rOgKsA-6Sc

Sorry, America, You’re Wrong, the Jews Did Not Kill Jesus

noreply@blogger.com (Kashif Khalid) — Thu, 21 Aug 2014 07:32:00 +0000

A new poll finds that 26 percent of Americans believe the Jews killed Jesus. They’re historically ignorant, but they do read their Bible—that is who the New Testament blames, after all.

A poll released last week by the Anti-Defamation League (ADL) reports that twenty-six percent of the American public continues to believe that “Jews were responsible for the death of Jesus.” Although the number has dropped from 31% in 2011, the ADL described it as “surprisingly large.”

In many ways it is strange that anyone continues to think this. In the wake of World War II a number of Christian leaders and organizations issued formal statements on this topic. The Second Vatican Council of the Roman Catholic Church categorically stated that the Jews as a whole could not be blamed for the death of Jesus.

And yet, some fifty odd years later, a quarter of regular Americans still think that Jews are to blame.

Really? Sigh.

For all of the surprise over the results of the poll, there’s no real mystery about the origins of this idea. The claim that Jews were responsible for Jesus’s death is in the New Testament.

وفاتِ مسیح کے متعلق غیبی دلائل

noreply@blogger.com (Kashif Khalid 2) — Mon, 11 Aug 2014 07:24:00 +0000

بسم اللہ الرحمٰن الرحیم

دوران تبلیغ اکثر داعیان الی اللہ اور مبلغین کا یہ ذاتی تجربہ ہے کہ بسا اوقات دوران تبلیغ اللہ تعالیٰ فوراً دل میں کوئی نقطے کی بات ڈال دیتا ہے ۔جو بسا اوقات بہت سادہ اور معمولی ہوتی ہے لیکن بہت ہی کارگر اور مسکت ثابت ہوتی ہے ۔خالد احمدیت حضرت مولانا ابوالعطاء صاحب جالندھری روایت کرتے ہیں کہ :

''فلسطین میں ایک موقعہ پر نابلس کے چند استاد تبلیغی گفتگو کے لئے آئے۔احمدیہ دارالتبلیغ میں اس وقت آپ کے علاوہ چند احمدی بزرگ بھی موجود تھے ۔وفات مسیح کا ذکر ہو رہا تھا ۔غیر احمدی عالم نے کہا کہ اگر حضرت مسیح ؈واقعی فوت ہو چکے ہیں تو ان کی قبر کہاں ہے ؟انہیں بتایا گیا کہ تاریخی شواہد سے ثابت ہے کہ ان کی قبر سری نگر ،کشمیر میں ہے ۔کشمیر کا نام سن کر بے اختیار ان میں سے ایک کی زبان سے نکلا کہ اتنی دور!یہ کیسے ہو سکتا ہے ؟آپ فرمایا کرتے تھے کہ ابھی میں نے انہیں کوئی جواب نہ دیا تھا کہ ہمارے مرحوم بھائی علی القزق جو معمولی تعلیم یافتہ تھے نے جھٹ فرمایا کہ کیا کشمیر آسمان سے بھی دور ہے ؟ یہ برجستہ جواب سن کر وہ غیر احمدی عالم اور باقی سب اساتذہ لاجواب ہو گئے ۔''

''وفات مسیح ہی کے ضمن میں ربوہ ؔکا ایک واقعہ بہت دلچسپ ہے ۔چند غیر احمدی علماء ربوہ میں آئے ۔احمدی علماء کرام سے وفات مسیح کے موضوع پر بہت تفصیلی بات چیت ہوئی ۔متعدد قرآنی آیات سننے پر بھی ان کی تسلّی نہ ہوئی ۔اور بار بار یہ مطالبہ کرتے رہے کہ وفات مسیح پر کوئی واضح آیت بیا ن کی جائے ۔بالآخر ان کے احمدی ساتھی ان کو محترم مولانا احمد خان صاحب نسیم کے پاس ملاقات کے لئے لائے ۔غیر احمدی عالم نے یہاں بھی وہی بات دہرائی کہ وفات مسیح کے بارہ میں کوئی آیت وغیرہ سنائیں ۔مولانا صاحب نے بڑا پُر حکمت انداز اختیار کیا اور بجائے آیت پیش کرنے کے اس سے بڑا سادہ سا سوال کیا کہ کیا تم نے باقی سارے انبیاء کو آیت قرآنی کی وجہ سے فوت شدہ سمجھا ہے جو حضرت عیسیٰ ؈ کے لئے خاص طور پر آیت کا مطالبہ کر رہے ہو ؟۔یہ جواب ایسا تسلّی بخش ثابت ہو ا کہ وہ غیر احمدی عالم کہنے لگا کہ بس بس اب مجھے کسی آیت کی ضرورت نہیں ۔یہ مسئلہ مجھ پر خوب کھل گیا ۔''

(تبلیغی میدان میں تائید الٰہی کے ایمان افروز واقعات صفحہ 19-18)

موتِ مسیح کے ذریعہ ہی صلیبی عقیدہ پر موت آ سکتی ہے ۔

noreply@blogger.com (Kashif Khalid 2) — Wed, 25 Jun 2014 08:31:00 +0000

سیدنا حضرت مرزا غلام احمد صاحب قادیانی مسیح موعود و مہدی ؑ فرماتے ہیں :

خوب یاد رکھو کہ بجز موتِ مسیح صلیبی عقیدہ پر موت نہیں آسکتی سو اس سے فائدہ کیا کہ برخلاف تعلیم قرآن اس کو زندہ سمجھا جائے اس کو مرنے دو تا یہ دین زندہ ہو۔ خدا نے اپنے قول سے مسیح کی موت ظاہر کی اور رسول اللہ صلی اللہ علیہ وسلم نے معراج کی رات اُس کو مردوں میں دیکھ لیا اب بھی تم ماننے میں نہیں آتے۔ یہ کیسا ایمان ہے کیا انسانوں کی روایتوں کو خدا کی کلام پر مقدم رکھتے ہو یہ کیا دین ہے* اور ہمارے رسول صلی اللہ علیہ وسلم نے نہ صرف گواہی دی کہ میں نے مردہ روحوں میں عیسیٰ کو دیکھا بلکہ خود مر کر یہ بھی ظاہر کر دیا کہ اس سے پہلے کوئی زندہ نہیں رہا۔ پس ہمارے مخالف جیسا کہ قرآن کو چھوڑتے ہیں ویسا ہی سنّت کو بھی چھوڑتے ہیں کیونکہ مرنا ہمارے نبی کی سنّت ہے اگر عیسیٰ زندہ تھا تو مرنے میں ہمارے رسول کی بے عزتی تھی سو تم نہ اہلسنّت ہو نہ اہل قرآن جب تک عیسیٰ کی موت کے قائل نہ ہو۔ ( روحانی خزائن جلد ۱۹ ،کشتی نوح صفحہ ۱۷)

Sir Syed Ahmad Khan

noreply@blogger.com (Kashif Khalid) — Thu, 19 Jun 2014 04:09:00 +0000

Sir Syed Ahmad Khan Sahib, famous 19th century Muslim scholar and founder of the AliGarh Muslim University, wrote in his quranic commentary:

"Now we must turn to the Holy Quran to see what it says. The Quran makes mention of Jesus’ death in four places … Firstly in Sura Aal Imran, secondly in Sura Ma’ida, … thirdly in Sura Maryam … fourthly in Sura Nisa’. Jesus was not killed by the Jews, either by stoning or by crucifixion, but he died his natural death, and God raised him in rank and status .......… From the first three verses it is clear that Jesus died a natural death. However, as the Ulama of Islam had followed the Christians, in accepting that Jesus had gone up to heaven alive, before looking at the Quran, so they have tried to interpret some of the words in these verses to accord with their unsound belief."

(Tafsir Ahmadi by Sir Syed Ahmad Khan, vol. 4, p.46-47)

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سر سید احمد خاں اور وفاتِ مسیح

اب ہم کو قرآن مجید پر غور کرنا چاہئے کہ اس میں کیا لکھا ہے ۔قرآن مجید میں حضرت عیسیٰ ؑ کی وفات کے متعلق چار جگہ ذکر آیا ہے ۔۔۔۔۔پہلی تین آیتوں سے حضرت عیسیٰ ؑ کا طبعی موت سے وفات پانا ظاہر ہے مگر چونکہ علماءِ اسلام نے بہ تقلید بعض فرقِ نصاریٰ کے قبل اس کے کہ قرآن پر غور کریں ،یہ تسلیم کر لیا تھا کہ حضرت عیسیٰ ؑ زندہ آسمان پر چلے گئے ہیں اس لئے انہوں نے اُن آیتوں کے بعض الفاظ کو اپنی غیر محقق تسلیم کے مطابق کرنے کی کوشش کی ہے ۔

(تفسیر سر سید احمد خاں صاحب جلد4صفحہ46۔47)

سیدنا حضرت حکیم مولانا نور الدین ؓ خلیفۃ المسیح الاوّل فرماتے ہیں

نبی کریم ﷺ سے پہلے بعض موحد لوگ امیّہ بن صلت،زید بن عمر پیدا ہوئے ۔مگر جماعت صرف نبی کریم ﷺ نے بنائی ۔اسی طرح مسیح موعود ؑ سے پہلے سید احمد خان وفاتِ مسیح کا قائل تھا ۔مگر یہ خدا پرست جماعت یہ پابندِ کتاب و سنّت مرزا کیلئے تھی ۔

( تشحیذ الاذہان جلد 8 نمبر 9 صفحہ 469،حقائق الفرقان جلد سوم صفحہ 249 )

Faith in Death of Jesus is Demanding of Love of Muhammad ﷺ

noreply@blogger.com (Kashif Khalid) — Mon, 09 Jun 2014 07:32:00 +0000

Hazrat Mirza Gulam Ahmad Qadiani the Promised Messiah as said :-

To me, he alone is a believer who follows the Holy Prophet ﷺ faithfully and attains an exalted spiritual station, as God Himself says:

“Say, ‘If you love Allah, follow me; so that you become His beloved.’” (aal-e-imaraan :32)

Love demands love for whatever the beloved does. The Holy Prophet ﷺ died, and, by courting death, he demonstrated that this was the tradition to be followed. Who would now wish to live, or wish someone else to be still alive, after the Holy Prophet’s has died? Love for the Holy Prophet ﷺ simply demands that one should lose oneself in total submission to him, exercise complete control over one’s emotions and have full awareness of one’s station as a part of the Muslim nation. This being so, how can one claim to love and be a follower of the Holy Prophet ﷺ if he accepts a superior status for Jesus a.s by pronouncing him alive and the Holy Prophet ﷺ dead?

(Lecture Ludhiana P.22)

وفاتِ مسیح پر ایمان محبّتِ رسول کا تقاضا ہے

noreply@blogger.com (Kashif Khalid) — Mon, 09 Jun 2014 06:54:00 +0000

حضرت مسیح موعود علیہ السلام فرماتے ہیں :-

میرے نزدیک مومن وہی ہوتا ہے جو آپﷺ کی اتباع کرتا ہے اور وہی کسی مقام پر پہنچتا ہے۔
جیسا کہ خود اللہ تعالیٰ نے فرمادیا ہے۔

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ (ال عمران ۳۲)

یعنی کہہ دو کہ اگر تم اللہ تعالیٰ کو محبت کرتے ہو تو میری اتباع کرو تاکہ اللہ تمہیں اپنا محبوب بنالے۔ اب محبت کا تقاضا تو یہ ہے کہ محبوب کے فعل کے ساتھ خاص موانست ہو۔ اور مرنا آنحضرت صلی اللہ علیہ وسلم کی سنت ہے۔ آپ نے مرکر دکھا دیا۔ پھر کون ہے جو زندہ رہےیا زندہ رہنے کی آرزو کرے یا کسی اَور کیلئے تجویز کرے کہ وہ زندہ رہے؟ محبت کا تقاضا تو یہی ہے کہ آپ کی اتباع میں ایسا گم ہو کہ اپنے جذبات نفس کو تھام لے اور یہ سوچ لے کہ میں کسی کی اُمت ہوں۔ ایسی صورت میں جو شخص حضرت عیسیٰ علیہ السلام کی نسبت یہ عقیدہ رکھتا ہے کہ وہ اب تک زندہ ہیں وہ کیونکر آپ کی محبت اور اتباع کا دعویٰ کر سکتا ہے؟ اس لئے کہ آپ کی نسبت وہ گوارا کرتا ہے کہ مسیح کو افضل قرار دیا جاوے اور آپ کو مُردہ کہا جاوے مگر اُس کے لئے وہ پسند کرتا ہے کہ زندہ یقین کیا جاوے۔۔۔۔۔ (لیکچر لدھیانہ صفحہ ۲۶۳)

Jesus In Kashmir

noreply@blogger.com (Kashif Khalid) — Sun, 08 Jun 2014 07:57:00 +0000

The fundamental doctrines of Church Christianity are based upon the death of Jesus on the cross, his resurrection and his bodily ascension to heaven. Though Christian masses continue to render lip service to this fiction, few thinkers, in Christian lands today believe in or dare assert the historic authenticity of these supposed events. There are not even prima facie considerations to sustain the theory of death upon the cross and there is no sure evidence to support the unnatural phenomena of the resurrection and the ascension.

Indeed the gospels themselves furnish the most formidable refutations of these myths. The basic doctrine of church has been that Jesus being son of god appeared in human shape to take upon himself the accumulated burden of humanity’s sins and to expiate them on the cross so that mankind may attain salvation through belief in the atonement.

Being son of god he was very god himself and through his death upon the cross he became “accursed” for mankind’s sake and remained in that stage for three days to atone for the sins of mankind. He, then, came back to life and ascended bodily to heaven. He will descend to the earth again in the latter days and judge mankind.

There is nothing in the authentic sayings and teachings of Jesus to support or justify any of this. According to himself he was raised among Israel particularly for the guidance of the

“lost sheep of the House of Israel.”¹

Were it true that he was very god himself and that the sole purpose of his sojourn upon earth was to expiate mankind’s sins upon the cross, he would not have prayed in the agony and asked his disciples to pray in the garden of Gethsemane that, if possible, the cup (of death upon the cross) may be turned away ². Jesus believed that god heard his prayers. He must have believed that this prayer would also be heard. If the whole purpose of his advent was to atone for the sins of mankind for his death upon the Cross why this agonized prayer to be spared such as death? This prayer was a complete denial of the whole alleged purpose of his advent.

He must have received Divine assurance of deliverance in answer of his prayers.³ For, when, as a mortal being he perceived upon the cross that all apparent chances of his being delivered from his humiliation and agonizing demise upon the cross had disappeared, he was afflicted with the apprehension lest some default on his part should had defeated the divine purpose of deliverance of which he had received assurance after his earnest prayer in the Garden of Gethsemane. This brought on fresh agony and he cried out

“My God, my God! Why has Thou forsaken me”? ⁴

If the death of Jesus upon the cross was the fulfillment of the very purpose for which he had being sent among mankind, the realization that death was now creeping upon him and that he was fast slipping into unconsciousness, should have filled him with a sense of exultation that he had now almost fulfilled the purpose of his advent, and that within a few hours that purpose would be completely achieved. Had that been so, his cry, instead of being one of agony and almost of despair, would have been a shout of exultation. He would have proclaimed, “OH glory! Oh glory! The purpose is fulfilled. Mankind is redeemed through me,” instead of crying in anguish “My god, my god, why hast Thou forsaken me”.

Had he died upon the Cross and came back to life again, he would have proceeded to the highest vantage point in Jerusalem and proclaimed his triumph over death to the unbelieving Jews, and putting forward this irrefutable proof of his being the son of God, would have invited them to believe in him as such. He did not do this. Instead, he met the disciples a few times to convince them of that fact he had not died upon the cross had not become “accursed” and was still alive in his physical body.⁵ He charges the disciples not to spread this news about him and he took precautions to meet them only in a secret.⁶ There is not a single instance on record of any contemporary Jew or gentile having believed in him because he had died and had come to life, and yet had been the case what greater miracle could anybody had desired to see ? All this completely contradicts the assertion that death upon cross was the very purpose of his advent and that purpose had been fulfilled.

Jesus himself never taught this. He insisted that the way to salvation was through keeping “the law and the prophets.” Which law? Obviously, the Mosaic Law. Which prophets? Clearly prophets who had succeeded Moses in Israel. He reiterated that he had not come destroy the law but to fulfill it. ”Till heaven and earth pass, not one jot or title shall in no wise pass from the law⁷.” He exhorted his disciples and followers to do what the Scribes and Pharisees told them to do, for they sat in Moses, seat and were thus the authorized and traditional interpreters of the law of the Moses though he warned against imitations of their deeds for they say and do not.⁸

The whole body of the doctrine, based upon the Law being accursed and salvation being possible only through atonement, is a later innovation and finds no support whatever in anything that Jesus said or did. It is asserted that he described himself as the son of God but this was clearly a metaphorical use of the expression common in sacred scriptures. When charged with this he turned upon his accusers saying that if those to whom the Word of God came were called God or even the first born of God, why should he be charged with blasphemy for using the very words. If they had the right to explain them metaphorically, why should this right be denied him.⁹ The Bible describes Israel (Jacob) as God’s son, even the “first born¹⁰”. The peacemaker is described as the “Children of God”.¹¹ In the lord’s prayer God is addressed by the faithful as Father, the faithful being this the son of God. The Bible has frequently used this expression metaphorically to describe the chosen of God, the righteous people and even the whole mankind.

Jesus had announced that his “wicked and adulterous” generation would be given no sign except the sign of Prophet Jonas¹². It is worth remembering that Jonas entered the belly of the whale alive, remained there alive, though unconscious and emerge therefrom alive. So was Jesus taken down from the Cross alive though unconscious, he remained in the sepulchre alive and emerge therefrom alive. Had he died upon the Cross, there would have been no resemblance between his case and that of the Prophet Jonas, unless one where also to believe that Jonas too had died in the belly of the whale and had come back to life after the emerged therefrom, a theory would scarcely be acceptable to the Church¹³.

It is significant that the text of the Revised Standard Version (1946) of the New Testament published by Thomas Nelson & Sons, New York, no longer makes mention of the bodily ascension of Jesus to heaven.

The Muslims believe, as taught by the Holy Quran, that Jesus was a righteous Prophet raised by God among Israel. He himself emphasized that among Israel and if that Jews rejected him the kingdom of heaven would pass to another people. Therefore, prophet hood came to an end among Israel and the comforter, the Spirit of Truth, was raised from among the descendants of Ishmael, that is to say, from among the brethaen of Israel.¹⁴ He was the last Law-bearing Prophet and the Law proclaimed through him in the word of God, the Holy Quran, is a “all truth” through which mankind has been guided, as proclaimed by Jesus.¹⁵

The earnest prayer of Jesus in the Garden of Gethsemane, his agonized cry from the Cross, the precautions taken by him when his disciples after his recovery from the swoon into which he had been plunged upon the Cross-all consistent with the truth as taught by the Holy Quran. The prayer in the Garden of Gethsemane was inspired by the natural desire of Jesus of escape the humiliation and the agony of death upon the Cross. This desire was all the more keen as he realized that in case the Jews succeeded in compassing his death upon the Cross, they would ever after, claim, as they in fact do up to this day, that Jesus died upon the Cross became “accursed” and could not, therefore, have been a righteous Prophet.¹⁶ Far from being anxious to become “accursed” for the sake of mankind, Jesus was anxious to escape such stigma, for the sake of his people, so that this should not become for them a permanent barrier against their acceptance of him as a righteous Prophet. The notion of becoming “accursed” even for a short period for the sake of mankind was so alien to his mind that he assured one of the two thieves who were put upon the Cross at the same time with him that the latter would be with him in paradise that very day, by that time Jesus, finding that there was no apparent way of escape left, was beginning to be somewhat reconciled to the prospect of death, if that was the inscrutable Will of God though he still shrank from the dreadful consequence for the Jews, if he once became “accursed” in their eyes. He thus assured that if both of them did cross the valley of the shadow of death that day, they would be together in paradise!¹⁷

Even at the very moment when the body of Jesus was about to be taken down from the Cross to be handed over to Joseph of Arimathea and was pricked in the side (possibly in the region of pleura) by a Roman soldier of his spear, blood and water came out, a sure testimony that life was not extinct.¹⁸

It may, therefore, be accepted as beyond controversy that Jesus did not die upon the Cross. He was in a swoon when his body was taken down from the Cross. He was lovingly tended and cared for and healing ointments and herbs were applied to his wounds from which he recovered sufficiently by the third day to be able to leave the sepulchre. Thereafter, he met his disciples on different occasions (there is a good deal of confusion with regard to this in the gospel account) always taking precautions lest his Presence among them and, therefore, his escape from death should become known to his enemies. Having fully established testimony to his not having died upon the Cross he resolved, under Divine Command, to leave Palestine and to journey through lands where the lost tribes of Israel dwelt so that he could carry the Divine message to them.

Thus Jesus completed his mission, died a natural death and buried in Srinagar, Kashmir. On Divine revelation and subsequent research, Hazrat Mirza Ghulam Ahmad, the Founder of the Ahmadiyya Movement, located the tomb in the Khanyar Street of the city of the Srinagar where it can still be visited. This discovery has dispelled any doubts as to the fact that Jesus did not die on the Cross and has removed all the uncertainty which had enshrouded the life of Jesus for many centuries. May God rest his soul in peace and have mercy on him!

References

1. Matthew 15:24

2. Matthew 26:39

3. Herbrew 5:7

4. Matthew 27:46

5. Matthew 28:9,10

6. Matthew 23:19

7. Matthew 5:17,18

8. Matthew 23:2,3

9. John 10:34,35

10. Exodus 4:22

11. Matthew 5:9

12. Matthew 16:4

13. Jonah Chapter 2

14. Deuteronomy 18:18

15. John 16:13

16. Deuteronomy 21:23

17. Luke 23:43

18. John 19:32

Source

غیر احمدی احباب سے چند سوالات

noreply@blogger.com (Kashif Khalid 2) — Sat, 07 Jun 2014 06:13:00 +0000

Jesus Travelled to India (Pandit Jawahar lal Nehru)

noreply@blogger.com (Kashif Khalid) — Wed, 04 Jun 2014 04:09:00 +0000

Pandit Jawahar Lal Nehru wrote in his book : Glimpses of World History

All over Central Asia, in Kashmir and Ladakh and Tibet and even farther north, there is still a strong belief that Jesus or Isa travelled about there. Some people believe that he visited India also. It is not possible to say anything with certainty, and indeed most authorities who have studied the life of Jesus do not believe that Jesus came to India or Central Asia. But there is nothing inherently improbable in his having done so………

Book : Glimpses of World History Page 84

Reveiw of Book : Humanity's Messiah the Secret Life of Jesus Christ the Lost Years

noreply@blogger.com (Kashif Khalid) — Thu, 01 May 2014 12:44:00 +0000

Humanity’s Messiah – The Secret Life of Jesus Christ – The Lost Years Mantoshe Singh Devji

ISBN 978-1-61584-576-7

BY:Arif Khan

This book is vibrant with its colour, large photographs and short chapters and it is quite simple to find specific sections when looking for something read previously.

The early chapters talk about the possible ‘pre-existence’ of Jesus (as). There is a fascinating chapter on Edgar Cayce, known as America’s ‘sleeping prophet’, in which Cayce is quoted as having listed a number of Biblical characters who were previous advents of Jesus(as). Among these people listed were the Prophets Enoch (as) and Adam(as). Mantoshe writes:

‘The rare human beings discussed above, expressed in each life time unique qualities under unique circumstances; remaining in the grace of their Maker they overcame adversity; they embodied peaceful tranquility while walking over hot coals and they kept the name of their Creator on their tongues with sweetness. They were the anointed ones of the ‘Christ’ for their time.’ (p.33)

Mantoshe goes on to look at the events of the early life of Jesus(as) as described in the Bible. Throughout discussion on Biblical material there is a genuine love and respect for the material that is rare to find in books on the historical Jesus(as). Scholars tend to pick holes in so many elements of the story that the reader is often left wondering what purpose the narrative serves at all. Mantoshe’s approach is to paint a rich and coherent portrait of Jesus (as)’s life growing up. She brings in many sources, but rather than spend pages explaining each source and going through the debate on authenticity, she presents the text and leaves the rest to the reader. This makes the story and the book overall far more accessible and enjoyable to read. Sources are always referenced and the reader has all the tools they need to delve further into the specific texts themselves.

Following the early life of Jesus (as) we get into the ‘Jesus in India’ material in chapter ten. Mantoshe writes:

‘The bulk of the important formative years of the youth of Jesus, prior to his three-year ministry in Judea and Galilee, are reported to have been spent in the East. It is said that Jesus left Palestine on a pilgrimage to become perfected in the wisdom of the Hunud (i.e. Hindus) of India, the Tibetan Buddhists, and the Zoroastrians of Persia. The scope of His travels is evident by His brief but meaningful interludes in Athens and Egypt as well, where He was exposed to Ancient Wisdom of the Greeks and the Mystery Schools of the Egyptians.Everywhere He went men recognised His divinity, and some called Him ‘My Little Hebrew Master’. However, wherever He saw social injustice and the worship of forces other than God the Father, He spoke up and rebuked men severely, putting His own life in danger.’ (p.115)

There is still much debate about the ‘missing years’ of Jesus Christ(as). The most famous and talked about document on this period, The Life of St Issa: Best of the Sons of Men, remains elusive to us today, despite being seen by many scholars and researchers over the past 120 years. If Jesus(as) did travel to the East during this time in his life why did he not talk about these experiences during his ministry? Mantoshe brings in another key source on this period, the Aquarian Gospel. This text has been the source of controversy for many decades. There is an upcoming film on the topic of Jesus in India that draws much of its material and inspiration from it.

Next, the book returns to Palestine and details the canonical accounts of the ministry of Jesus(as) followed by the Crucifixion and a close look at Pontius Pilate. The idea of Jesus(as) surviving the Crucifixion is given a whole chapter, dealt with in a succinct manner. Again, it is worth saying that despite the briefness of this chapter the range of views and material covered is impressive and the reader is not left feeling unsatisfied.

There is a look at Jesus(as) and Mary Magdalene before we return to looking at the Jesus in India material. Interestingly, there appears to be a tradition that Yus Asaph, the name that proponents of the post-Crucifixion ‘Jesus in India’ theory believe Jesus(as) assumed when in Kashmir, married a local lady called Marjan. Is this yet another Mary in Jesus’ life or could there be some possible link with Mary Magdalene?

Chapter fifteen, entitled Flight to India, marks the beginning of a very different section of the book. Up until this point we have been reading the author’s analysis and research of the various events of the life of Jesus Christ and those who have written about him. From Chapter fifteen onwards the book becomes a travel journal and the reader becomes part of an expedition and journey to continue the research in to the life of Jesus(as). We are now not talking about events that took place 2000 years ago but very much about events in the present.

There have been many authors who have written about their research and work in Kashmir (such as Suzanne Olsson, Dr Fida Hassnain, Holger Kersten and Edward T. Martin) but none have succeeded in bringing to life the material quite in the way that Mantoshe has. We do not just get descriptions of her visits to places and people she meets, rather, we have an in-depth look at her feelings at each stage along with what she is planning next. Her description of her visits to see Dr Imtiaz Shaheen, Dr Fida Hassnain and the visit to the Rozabal Tomb in Kashmir are particularly wonderful sections of the book.

Dr Imtiaz Shaheen and his family are regarded as direct descendents of Yus Asaph, but just how amazing and fascinating this claim really is does not strike until one reads Mantoshe’s account of her meeting him and his family. Small things, such as Mantoshe’s reflections on how Dr Imtiaz is carrying out modern day healings as a doctor and how this could be seen as continuing the healings that his alleged great heir once performed, bring the whole written prose to life.

Mantoshe’s description of her visit to Takht-i-Sulaiman or the Throne of Solomon in Kashmir is another fascinating part of the story. Again, other authors have described and visited it but Mantoshe’s recollection is arguably the most vivid and complete. The section on Notovitch and Roerich adds depth to ideas already looked at previously, but there is another hidden surprise and Mantoshe describes in detail her visit to the Roerich Museum in New York. Once more, the historical research material comes to life as we visit Daniel Entin, director of the museum and learn more about Roerich’s influence on the Jesus in India material.

There is still time for a look at both the Mormon belief of Jesus(as) travelling to the Americas and also the legend of the Virgin of Guadalupe. We once again are presented with all the relevant material provided in a succinct way. The book is just over 300 pages long. Given the range of topics it covers it could easily have grown to 1000 pages in length had the author not been so skilled at presenting the crux of the matter and not getting dragged in long technical discussions about particular sources. This approach is illustrated perfectly just prior to her summarising the legend of the Virgin of Guadalupe and it is this same underlying spirit that has focused her writing in other chapters also:

‘There are hundreds of scholarly accounts of the Guadalupe phenomenon, splitting hairs about every aspect of the story. This is not one of them. This is a simple account seen through the eyes of the people who look upon her as their patron saint; it ensues from the domain of faith, not logic.’ (p.323)

Finally, Mantoshe Devji leaves us with her final message on the topic of Jesus(as) and his life. Her message is one of religious tolerance and understanding, yet at the same time it is a warning that the religions of the world need to spend time working together and not driving themselves further apart and the world closer to destruction.

This is perhaps one of the most complete books on the historical Jesus(as). Many books try to present numerous different views on Jesus(as) and the varying beliefs, but surely none has covered all the topics that this book covers. All the way through, the presentation of both the prose and the wonderful photos in the book give the reader a rich experience of wise reflection and comment by the author.

This text is an important contribution to this area of scholarship and one hopes to see more work from this author building upon the work she has already completed.

Source...http://www.reviewofreligions.org/2320/book-review-2/#sthash.MuoxVjL7.dpuf

Aloe and Myrrh: modern day analysis of two ancient herbs

noreply@blogger.com (Kashif Khalid) — Thu, 24 Apr 2014 14:55:00 +0000

By Arif Khan .. Edited by Jonathan Ghaffar

Aloe and Myrrh are mentioned in the Gospel as being present immediately after the body of Hadhrat Isa (Jesus) was tended to by Nicodemus and Joseph of Arimathea; the presence of these medicinal plants has often been explained by Christian scholars as being part of an embalming process, whereas Hadhrat Masih Ma’ud (Mirza Ghulam Ahmad) in his treatise “Masih Hindustan Mein” (“Jesus in India”) described how they were essential ingredients for an ointment applied to Jesus’ wounds. What role do these herbs play today? Can an exploration of their modern day uses throw light on possible events 2000 years ago? The mention of the herbs appears in the Crucifixion story as it is recorded in the Gospel of John:

“Later, Joseph of Arimathea asked Pilate for the body of Jesus. Now Joseph was a disciple of Jesus, but secretly because he feared the Jews. With Pilate’s permission, he came and took the body away. He was accompanied by Nicodemus, the man who earlier had visited Jesus at night. Nicodemus brought a mixture of myrrh and aloes, about seventy five pounds.* Taking Jesus’s body, the two of them wrapped it, with the spices, in strips of linen. This was in accordance with Jewish burial customs.” (NIV Bible; John 19:38-40) [KJV reads: “about an hundred pounds…” ]

Many encyclopedic sources, when talking of Aloe and Myrrh, immediately link and associate the herbs with the events of the Crucifixion. Myrrh was also one of the gifts reported to have been presented to the baby Jesus by the three wise men who came to visit him travelling from the East. Thus, references to the properties of the herbs are often inseparably linked to the events narrated in the Gospels rather than a purely objective examination. An example of such association with biblical stories can be seen from the entry in the Wikipedia, one of the most popular online encyclopedias:

“Myrrh is a constituent of perfumes and incense, and was highly prized in ancient times. Myrrh was one of the gifts of the Magi to the baby Jesus in the story told in the Gospel of Matthew. Myrrh was used as an incense in funerals and cremations, a fact alluded to in the Christmas Carol ‘We Three Kings’…”

Aloe and Myrrh appear to be ideal herbs for treating someone who had suffered an ordeal such as the Crucifixion.

As shall be shown shortly, these associations have clouded the role of these herbs in their true medicinal context. A similar confusion has been created around the Aloes family of plants. Sources outline how Aloe was thought to have been used during the embalming process of the Egyptians.¹ Using this view of Aloe, it would be expected to have no particular medicinal or healing properties, as its use appears to be post-mortem.

“Masih Hindustan Mein” (Jesus in India) by Hadhrat Masih Ma’ud (Mirza Ghulam Ahmad), however, presented what even the ancients had known for a long time: Aloe and Myrrh have excellent healing and antiseptic properties and this famous combination has been well-documented over the years.

“A piece of evidence of great value with regard to the escape of Jesus from the Cross, which no one can help admitting, is a medical preparation known as Marham-i-Isa or the ‘Ointment of Jesus’ recorded in hundreds of medical books … eminent physicians of all religions -- Christian, Jew, Magian, or Muslim -- have all mentioned this preparation in their books, and have stated that it was prepared for Jesus by the disciples.” ²

If this ointment was really utilizing well-known properties of Aloe and Myrrh, then there should be evidence that such properties were known at the time of the Crucifixion. Surprisingly, upon further investigation, it becomes clear that knowledge of such properties of Aloes in particular was widespread as far back as 4,000 BC and was well-known by the Greeks and Romans.

“Aristotle was aware that the healing properties of Aloe would be invaluable to soldiers wounded in battle and advised his student Alexander III (“the Great”) to conquer all lands that grew it, especially the island of Socotra off the coast of Eastern Africa ... Pedanius Dioscorides, a physician in the Roman army, mentioned medicinal Aloes in his encyclopaedic Greek herbal De Materia Medica (Approximately around 75 BC).” ³

“The healing benefits of Aloe were recognized in the ancient Indian, Chinese, Greek, and Roman civilizations. It is traditionally used to heal wounds, relieve itching and swelling, and is known for its anti-inflammatory and anti-bacterial properties.” ⁴

Myrrh is also a herb that, although often linked to Jesus and his burial, was clearly recognized at the time as a healing agent. Aloe is talked about as having properties that help wounds heal and aid the reformation of skin, whereas Myrrh is used more for anti-inflammatory and anti-bacterial reasons:

“In the past Myrrh was used by many cultures for religious ceremonies and as a healing agent. It was mentioned in the Bible as a gift at the birth of Christ. The Egyptians believed in its healing powers: they burned it every day as part of their worshiping rituals. In the Greek culture when soldiers went to battle it was an essential part of their combat gear because of Myrrh’s extremely high antiseptic and anti-inflammatory properties. It was used to clean wounds and to prevent infection. It was also used to prevent the spread of gangrene in already infected parts of the body.”⁵

Embalming

Were the herbs not used for embalming the body of Jesus? From the sources seen so far, the idea of embalming using Aloe has only surfaced in the Egyptian world. It is thought that pharaohs were buried along with Aloes. Was Jesus being embalmed?

To answer this question, an examination of Jewish burial customs is needed. Jewish customs have clearly been restricted to washing the body and wrapping it in a clean cloth -- there was no embalming. For a body to be embalmed, incisions needed to be made and the internal organs and entrails completely removed. It was understood by the people of the time, and for Jews, that to make such incisions would not be acceptable. Evidence to illustrate this aversion to any incisions can be seen from the passing away of Judah, one of the ancestors of modern-day Jews, He is recorded as having stated:

“‘I die this day at the age of one hundred and nineteen years before your eyes. None shall bury me in a costly garment, nor shall ye cut my body to embalm it, but ye shall carry me to Hebron.’ Having spoken these words, Judah sank into death.” ⁶

It seems unlikely that the Aloes present were for embalming. Having Myrrh there also in large quantities was not consistent with this hypothesis. It appears far more likely that the excellent healing properties of these herbs were being utilized in an attempt to heal Jesus’ wounds and allow him to recover from his ordeal.

Modern Day Use

Today there is an increasing amount of usage of Aloes in products. Gillette series shaving foam now contains what the can calls “soothing Aloes”, and a wide range of Aloe based creams and gels are available mainly for healing of the skin.⁷

Perhaps the most definitive answer on the properties of Aloes comes from a book written by medical experts. “Aloes: e Genus Aloe (Medicinal & Aromatic Plants - Industrial Profiles)” edited by Tom Reynolds. This text represents the most detailed study yet into this fascinating herb. Detailed analysis of the herb is presented and an entire part is devoted to exploring “therapeutic activity” and includes chapters on Aloe’s role in wound healing, skin cancer, and the immune system.⁸

Another author, Diane Gage, has chosen to title her book on the subject “Aloe Vera: Nature’s Soothing Healer” and her text discusses the biological properties of Aloe Vera, explaining its power to heal the human body, and traces the ways the plant has been used throughout history.

Further evidence appeared in August 2004 when the BBC News ran a story explaining that scientists at the University of Pittsburgh, through conducting experiments on animals, were able to demonstrate that juice from Aloe Vera was able to preserve organ function in animals that had lost massive volumes of blood.⁹ The article explained how high levels of blood loss can send a body in to shock and how extracts from Aloes were shown to be able to allow animals in the experiments to survive longer with low blood pressure.

Conclusion

Aloe and Myrrh appear to be ideal herbs for treating someone who had suffered an ordeal such as the Cucifixion. Their reported presence at the Crucifixion is strong evidence that Nicodemus and Joseph of Arimathea felt that Jesus could be revived and these herbs were employed to allow the healing of his wounds. The properties of these herbs were understood thousands of years ago and are employed even today in leading pharmaceutical medicines and ointments.

Modern day products, such as shaving foam, are a current testament to the truth in the account of Hadhrat Masih Ma’ud’s (Mirza Ghulam Ahmad’s) writings in regard to these herbs and in support his theory of Hadhrat Isa’s (Jesus’) survival from the Crucifixion and even describe the treatments used to restore his health.

Footnotes

1. asktom-naturally.com/naturally/al oenews.html — Egyptians

2. Ahmad, Mirza Ghulam, Masih Hin- dustein Meh, London Mosque 1978

3. www.aloe-spectrum.com/body_aloes. htm — Aristotle’s view on Aloes

4. www.mapi.com/en/newsletters/aloe_ vera.html — healing properties well known in the east.

5. mdmd.essortment.com/whatis- myrrh_riss.htm — myrrh properties explored

6. www.globusz.com/ebooks/ LegJew2/00000056.htm — last testament of Judah

7. Reynolds, Barcroft, Myskia Aloe

Vera: Nature’s Silent Healer, ISBN

095450710X, BAAM Publishing Ltd,

2003

8. Reynolds, Tom Aloes: e Genus Aloe, ISBN 0415306728, Taylor & Francis, 2004

9. news.bbc.co.uk/2/hi/ health/3929471.stm — BBC News “Aloe vera may treat battle wounds”

اَنَا انَّبِیُّ لَا کَذِبْ اَ نَا ابْنُ عَبْدِ الْمُطَّلِبْ

noreply@blogger.com (Kashif Khalid 2) — Tue, 22 Apr 2014 14:53:00 +0000

سیدنا حضرت مرزا بشیر الدین محمود ؓ خلیفۃ المسیح الثانی المصلح الموعود فرماتے ہیں:۔

غزوہ حنین کے موقعہ پر جب دشمن دائیں بائیں کے ٹیلوں پر چڑھ کر تِیربرسا رہا تھا اور مکہ کے نو مسلموں کے بھاگ جانے کی وجہ سے صحابہ کے پائوں بھی اُکھڑ گئے تھے ۔آپؐ نے اپنے گھوڑے کو ایڑ لگائی اور اکیلے کافروں کے دوردیہ لشکروں میں گھس گئے ۔اُس وقت حضرت ابوبکر ؓ نے آگے بڑھ کر آپؐ کے گھوڑے کی باگ پکڑ لی اور کہا ۔یا رسول اللہ ؐ مسلمانوں کو لوٹنے دیجئے وہ تھوڑی دیر میں ہی آپؐ کے گرد جمع ہو جائیں گے ۔اس پر آپ ؐ نے حضرت ابو بکر کو سختی سے ہٹا دیا اور فرمایا ،میرے گھوڑے کی باگ چھوڑ دو اور گھوڑے کو ایڑ لگاتے ہوئے یہ کہتے ہوئے آگے بڑھے کہ :۔

اَنَا انَّبِیُّ لَا کَذِبْ۔۔۔۔۔۔اَ نَا ابْنُ عَبْدِ الْمُطَّلِبْ

(بخاری کتاب المغازی باب قول اللہ تعالیٰ ۔و یون حنین اذا اعجبتکم کثرتکم )

کتنا عظیم الشان فرق ہے مسیح علیہ السلام میں اور میرے آ قا میں ۔وہ ساری رات یہ دعا ئیں مانگتا رہا کہ اے میرے باپ اگر ہو سکے تو یہ پیا لہ مجھ سے ٹل جائے متی باب26 آیت 39

مگر پھر بھی اسکو لو گوں نے خدا بنا دیا۔وہ صرف دو گھنٹے صلیب پر لٹکا رہا اور اتنے عرصہ میں ہی خدا تعالیٰ سے شکایت کرنے لگا کہ اے میرے خدا تُو نے مجھے کیوں چھوڑ دیا ۔ متی باب 27 آیت 47

مگر میرا محمد ﷺ ایسے دشمن کے نرغہ میں گر گیا جو دو طرف پہاڑوں پر چڑا ہو ا تھا اور دونوں طرف سے اس پر تیراندازی کر رہا تھا اور اس کے ساتھی ایک فریب میں آکر بھاگ گئے تھے مگر پھر بھی وہ اپنے خدا سے مایوس نہیں ہوا اور پھر بھی اُس نے یہی کہامیں انسان ہوں خدا نہیں
کسیی اندھی ہے وہ دنیا جو ان واقعات کے بعد بھی مسیح ؑ کو آسمان پر چڑھاتی ہے اور محمد ﷺ کو زمین میں دفن کرتی ہے ۔اگر آسمان پر کوئی چڑھ سکتا تھا تو محمد ﷺ اور اگر زمین میں دفن ہونے کا کوئی مستحق تھا تو مسیح ؑ ناصری۔مگر یہ طاقت اللہ ہی کو ہے کہ وہ لوگوں کو آنکھیں دے کہ وہ ہر ایک کا مقام پہچانیں ۔

(تفسیر کبیر جلد 5صفحہ 422)