The greatest hurdle for the non-Ahmadi Muslims in accepting

Hazrat Mirza Ghulam AhmadAS, the Founder of Ahmadiyya

Movement in Islam, as the Promised Messiah and Mahdi is

their belief regarding Hazrat Eisa (peace be on him); that as

soon as the Jews resolved to lay hold on him, God raised

Hazrat EisaAS to Heaven, and in place of him, caught hold of

one of his enemies and, making him in the same appearance

as Hazrat EisaAS, had this enemy of JesusAS put on the Cross

instead of JesusAS himself. They further believe that he is still

in Heaven since his ascent, without undergoing any change,

and this very Hazrat EisaAS will descend for the reformation

of the Muslims, and to make Islam dominate over all other

religions.

This concept of the non-Ahmadies is entirely against the Holy

Quran, the Traditions of the Holy Prophet (peace and

blessings of God be on him) and the consensus of the early

scholars of Islam, as shall be explained in this series. Insha

Allah.

"I said nothing to them except that which Thou didst command me-- `Worship Allah, my Lord and your Lord' and I was a witness over them as long as

I remained among them, but since Thou didst cause me to die, Thou hast been the Watcher over them, and Thou art Witness over all things." (5:118)

The corruption of the Christians has been

categorically stated in the Holy Quran:

"Indeed they are disbelievers who say, `Surely

Allah is none but the Messiah, son of Mary'."

(5:73) "They are surely disbelievers who say',

`Allah is the third of three; `there is no God but

the One God." (5:74)

As God in the name of Hazrat JesusAS declares

that Christians became corrupt after the death of

Hazrat JesusAS, how can we think that Hazrat

JesusAS is not dead but alive in heaven?

Imam Bukhari in his book, Sahih Bukhari--the most authentic book after

the Book of God, has quoted the saying of Hazrat Ibn Abbasra under the

commentary of Verse 5:118: "Qaala Ibno Abbasin Mutawaffeeka

Mumeetoka", i.e., Hazrat Ibn Abbasra said, the meaning of Tawafee is

death.

Imam Bukhari has named a Bab (Chapter)--Babo Tawaffiyo Rasool-ullahi

Sallallaho Alaihi Wa Sallam, in which the Holy Prophet (peace and blessings of

God be on him) has connoted the meaning of Hazrat Jesus'AS Tawaffee as that of

his own Tawaffee. The Holy ProphetSAW said:

"On the day of Qiyamat some people of my Ummat would

be taken towards Hell. Then I shall say, `O my Lord! these

are my companions', Then it would be said! `thou don't

know what they innovated after thee'. Then, I shall say as

the righteous servant said: `I was a witness over them as

long as I remained among them, but since Thou didst cause

me to die, Thou hast been the Watcher over them.'“

(Bukhari Kitabul Tafseer, Vol. 3, p. 79, Vol. II, p. 159)

Again, we also read in the Holy Quran:

"O Jesus! indeed I will cause thee to die and exalt thee to Myself, and will clear

thee of (the charges of) those who disbelieve, and will place those who follow

thee above those who deny thee, until the Day of Resurrection." (3:56)

Hadhrat JesusAS was exalted (or raised) to God after his

death like all other righteous servants of God. The words

`exalt thee' or `raise thee' come after the words `cause to

die'. We have no right to change the order of the Holy

Quran. It is reported that the Holy ProphetSAW was asked,

whether he would make the circuit of Safa first or that of

the Marwa. He replied, Abdao Bima Bada-Allaho--I shall

start with what Allah has started. Hence, we have to keep

the order of the Quran. The meaning of Tawaffee has

already been given.

"And Muhammad is only a Messenger. Verily, (all)

Messengers have passed away before him. If then he die or

be slain, will you turn your back on your heels?" (3:145)

In this verse of the Holy Quran the passing away of all the

Messengers who came before the Holy ProphetSAW has been

pronounced; and the passing away has been adjudged only in two

ways--either by death or through assassination. Had there been any

third way of passing away (like that of ascending to heaven) it

should have been mentioned by God. As a matter of fact this verse

(3:145) has been revealed specifically to declare the death of

Hadhrat JesusAS, as the passing away of other Messengers had

already been mentioned in 5:76 wherein Allah says:

"The Messiah, son of Mary, was only a Messenger; surely

Messengers like unto him had indeed passed away before him.

And his mother was a truthful woman. They both used to eat

food."

It is an admitted fact that the ceasing of Mary's eating was

due to her death, hence, on the same analogy, the ceasing of

Hadhrat Jesus'AS eating too was due to his death, as both

have been mentioned equally.

Regarding the above quoted verse (3:145), it should be noted

that when the Holy ProphetSAW died, the companions became

stupefied with grief. Hadhrat Umarra, of all persons, was so

afflicted by grief that he unsheathed his sword and declared

that whosoever said the Holy ProphetSAW was dead would

lose his head. He began to say that the Holy ProphetSAW had

disappeared temporarily from their midst, even as Hadhrat

MosesAS had disappeared on a call from God. Hadhrat

MosesASreturned to his people after forty days, so would the

Holy ProphetSAW.

None of the companions dared to resist and deny

what he said. Imam Bukhari reports:"Abdullah Bin Abbas narrated that Abu Bakr came out while Umar was

conversing with the people. He said to Umar to sit but he refused to comply

with. So, the people turned towards him (Abu Bakr) and left Umar. Then

Abu Bakr said: Whoever amongst you worshipped Muhammad, let him

know that Muhammad is dead, and whoever amongst you worshipped Allah,

let him know that Allah is Living, there is no death for Him. Allah has

said, `And Muhammad is only a Messenger. Verily, all Messengers have

passed away before him...' The narrator says, by God, the people did not

know that God had sent down this verse until Abu Bakr has recited it. So,

the people in their entirety learnt it from him; then, whosoever amongst the

people heard it recited it. Then Saeed Bin Musayyeb has told me, that Umar

swearing by God said, did not know of this verse till he heard it from Abu

Bakr, and consequently his legs could not support him, he staggered and fell

down in an outburst of grief." (Bukhari Kitabun Nabiyye Ila Kisra Wa

Qaisara,Musnad Imam Abu Hanifa, p. 188, Hamamul Islamiyya, p. 54,

Bukhari, Vol. 2, Manaqib Abu Bakr)

Now, if the companions present on this occasion

thought that Hadhrat JesusAS had been alive in

Heaven for 600 years, they would have stood up

and pointed out to Hadhrat Abu Bakrra, that it was

wrong to say that all the earlier prophets had died. If

Hadhrat JesusAS could remain alive, why not the

Holy ProphetSAW? All the companions who heard

this verse (3:145) and heard Hadhrat Abu Bakrra's

argument based upon the verse, not only remained

silent but began to rejoice over it and went about the

town reciting it. This proves beyond doubt that the

companions agreed with Hadhrat Abu

Bakr'sAS interpretation of the verse that all prophets

before the Holy ProphetSAW had died.

Another verse of the Holy Quran which proves the death of

Hadhrat JesusAS is:

"We granted not abiding life to any human being before thee.

If then thou shouldst die, shall they have abiding life?"

(21:35)

God loves the Holy Prophet Muhammad

(peace and blessings of God be on him)

more than He loves anyone else. He was

the purpose for all creation as Hadith

says: "Had I not created thee I would

have created neither heaven nor earth."

Hence, if any man deserved to remain alive and ascend to heaven, it was our Holy

ProphetSAW. If he has died in the usual way, other prophets have died in the same

way. We know too well that the deniers of the Holy ProphetSAW challenged him

and asked him if he could perform the miracle of ascent to Heaven? They said:

"We will not believe except if you ascend to Heaven. And

we will not believe in your ascent unless you bring to us

from Heaven a Book which we may then read." (17:94)

In reply to this challenge, God did not empower the Holy

ProphetSAW to show the miracle which the Holy Prophet'sSAW deniers

asked him to show. Instead, God made the Prophet say: "Holy is my

Lord! I am not but a man sent as Messenger." (17:94) Knowing this,

how can we think the Holy ProphetSAW should rise to Heaven, but die

in the normal way and be buried here in this earth, and Hadhrat

JesusAS should go to Heaven and remain alive for these two thousand

years?

"And those on whom they call beside Allah create not anything, but

they are themselves created. They are dead, not living; and they

know not when they will be raised." (16:21,22)

Hadhrat JesusAS is also among those to whom they call beside

Allah (5:73), hence, he is dead.

THE TRADITIONS

The Holy ProphetSAW said:

1) "If Moses and Jesus had been alive, they would

have had to believe in me and follow me." (Zurqani, Vol.

VI, p. 54, Tibrani Kabeer, Alyawaqeet Wal Jawahir, Vol. II, p.

23)

2) During his last illness, the Holy ProphetSAW said to his

daughter Hadhrat Fatimara:

Once in every year, Gabriel recited the Quran to me. This year he recited twice. He

also told me that every succeeding prophet has lived to half the age of his

predecessor. He told me that Jesus, son of Mary, lived to 120 years. Therefore, I

think, I may live to about 60 years." (Mawahib-ud-Duniya by Qastalani, Vol. I, p. 42, Kanzul Ummal Vol. 6, p. 160)

THE SCHOLARS

Imam Malik said Hazrat Jesus had died. (Majma Biharul

Anwar, Vol. I, p. 286) The opinions of Imam Bukhari, Ibn

Abbas, and the companions of the Holy Prophet have already

been indicated.

REFUTATION OF ARGUMENTS GIVEN IN SUPPORT

OF JESUS' PHYSICAL ASCENSION TO HEAVEN

ARGUMENT: Allah says in the Holy Quran: "...But they

killed him (Jesus) not, nor crucified him, but so it was made

to appear to them and those who differ therein are full of

doubt, with no (certain) knowledge but only conjecture to

follow, for a surely they killed him not; Nay, Allah raised him

up unto Himself; and Allah is Exalted in Power, Wise."

(4:158-159)

REFUTATION: It is absurd to think that one who is neither

killed, nor put to death by putting on the Cross has

necessarily ascended bodily to heaven. Do the Non-

Ahmadies believe that Hazrat MusaAS or the Holy Prophet

Muhammad (peace and blessings of God be on him) are alive

in heaven as they were neither killed nor put to death by

crucifixion? Besides, the Arabic words Maa Salabooho do

not deny the fact of Hadhrat Jesus'AS being nailed to the

Cross but deny his having died on it as is clear from Arabic

lexicon. They say Salaba Ash-Shaia, i.e., he burned the

thing. Salabal Izama means, he extracted the marrow out of

the bones. Salabal Lissa means, he crucified the thief, i.e., he

put him to death in a certain well-known manner (Lane &

Aqrab). In crucifixion one was nailed to a framework made

in the form of a cross and, being kept without food and drink,

slowly died of pain, hunger, fatigue, and exposure.

RGUMENT: The words Wa Laakin Shubbiha Lahum in verse 4:158 means that the

likeness of Hadhrat JesusAS was cast upon another person--Judas or somebody else

who was then crucified in place of Hazrat Jesusas.

REFUTATION: The curious part of it is that there is not only one story that

speaks of the casting of the likeness of Hadhrat JesusAS, there are several

stories. But intelligent commentators like Abu Hayyaan have discarded all

such stories. The word Shubbiha means, he was made to appear like, or

was made to resemble. Now the question arises, who is the person who was

made to appear "like one crucified". Clearly it was Hadhrat JesusAS whom

the Jews tried to crucify or slay. Nobody else can be meant here, for there

is absolutely no reference to any other person in the context. The context

cannot be twisted as to make room for somebody else of whom no mention

at all is made in the verse. To what then was Hadhrat JesusAS made like?

The context provides a clear answer to that question. The Jews did not kill

him by crucifixion, but he was made to appear to them like "one crucified",

and thus it was that they wrongly took him for dead. It was thus Hadhrat

JesusASwho was made to resemble "one crucified". This interpretation is

not only in perfect harmony with the context but is also clearly borne out

by all relevant facts of history.

The second meaning of the expression Shubbiha Lahum is,

that "the matter became confused to them." This

interpretation is also clearly borne out by history, for,

although the Jews asserted that they had put Hadhrat

JesusAS to death by suspending him on the Cross, they were

not sure of it and the circumstances being obscure, the matter

had certainly become confused to them. The fact that the

Jews themselves were not sure whether Hadhrat JesusAS had

actually died on the Cross is supported by the Bible and by

all authentic historical facts.

ARGUMENT: The words in verse 4:159 Bal

Rafa'ahollaho Ilaihi --"Nay Allah raised him up

unto Himself" clearly shows that Allah lifted

Hadhrat Jesus'AS body to heaven.

REFUTATION: As a matter of fact the referred Arabic

words simply mean that Allah exalted him (Hadhrat

JesusAS) to Himself. Here the exaltation is the exaltation of

the soul of which the Jews were trying to deprive him by

putting to death through crucifixion, but Allah frustrated

them in their evil designs. The detail of their failure is

given in Part One of this publication.

In the Holy Quran, the Traditions of the Holy ProphetSAW, the

Commentaries and in the Arabic idioms, whenever the word Rafa'a is used

by Allah for a human being, it always connotes exaltation of ranks and

spiritual nearness, because no fixed abode can be, or has ever been,

assigned to God as the Holy Quran declares: "And He is Allah, both in the

heavens and in the earth." (6:4) "So withersoever you turn, there will be

the face of Allah." (2:116) "And We are nearer to him than even his

jugular vein." (50:17) Hence, Rafa'a Ilallah does not necessitate one's

physical ascension to heaven, rather this Rafa'a--exaltation is achieved on

this very earth.

As a matter of fact that word Rafa'a has never been used in the

entire Holy Quran nor in the Traditions of the Holy

ProphetSAW as a connotation of physical ascension to heaven as

is clear from the following references:

1. Wa Lau Shi'naa La Rafa'anaaho Bihaa Wa Laakinnahoo

Akhlada Ilal Ardhi--"And if We had pleased, We would have

exalted him thereby; but he inclined to the earth." (7:177) Here

the commentators are unanimous in their interpretation of the

exaltation of the ranks of the referred person. It is never meant

to indicate the intention of physically raising up the referred

person to heaven.

2. Wa Rafa'anaaho Makaanan Aliyyaa--"And We exalted

him (Hadhrat IdrisAS) to lofty station." (19:58) Likewise see: 24:37; 80:14-15; 56:35; 58:12.

3)Idha Tawaza Al-Abdo Rafa'ahollaho Ilas Samaa Is-

Saabiati--"When a person shows humility, Allah lifts him up to

the seventh heaven." (Kanzul UmmaalVol. 2, page 53) This

Hadith clearly shows that even if the word Samaa (sky) had

been used here instead of Allah, the verse could not have

meant anything else but spiritual honor and exaltation. Will the

non-Ahmadies believe that every act of humility literally lifts a

person up to heaven in both body and spirit? Certainly, there

can be no bigger folly than such an inference. Why then draw

such inference in the case of JesusAS? Why should he be sent

up to heaven alive? Was not this earth sufficient for him as the

Quran declared: Alam Najalil Arza Kifaatan Ahya'an Wa

Amwaatan--"Have We not made the earth sufficient for the

living and the dead?" (77:26-27)

4) All the Muslims are aware of the fact that there occurs the

word Warfa'anee (and exalt me in ranks) in the prayer which the Holy

ProphetSAW used to pray between two Sajdas (prostrations). (Kitab Ibn

Maja) All the Muslims supplicate this prayer between two Sajdas in

their Salat, but does any one ever think that he is supplicating for his

physical ascension to heaven? Or, is there any doubt regarding the Holy

ProphetSAW's Rafa'a (exaltation of ranks) despite his sojourn on this very

earth?

5) In the Commentary of the Holy Quran known as Tafseer Saafi under the

verse Maa Muhammadun Illa Rasool Qad Khalat Min Qablihir Rusul (3:145) the

demise of the Holy Prophet Muhammad (peace and blessings of God be on him)

has been mentioned in he following words: Hatta Idha Da'a Allaho Nabiyyahoo

Wa Rafa'a Hoo Ilaihi--"Until when Allah called His Prophet and exalted him to

Himself." Now here are words Rafa'a Hoo Ilaihi used for the Holy ProphetSAW had

never been interpreted as his corporal ascension to heaven. Is it not strange and

outright blasphemy to interpret the word Rafa'a for the Holy ProphetSAW as

exaltation of his ranks, and for JesusAS as his physical ascension to heaven?

ARGUMENT: Allah says in the Holy Quran:

"And there is none of the people of the Book

must believe in him before his death and on

the Day of Judgement he will be a witness

against them." (4:160) As Jews and Christians

have not all believed in HadhratJesusAS,

therefore, he must be alive with his physical

body in heaven, and after descending from

heaven in the last days he shall turn them into

believers.

REFUTATION: Although the words of verse 4:160 do not show that Hadhrat

JesusAS is now sitting in the sky in his physical body, yet the fantastic

conclusion is drawn. But it is forgotten that if Hadhrat JesusAS be supported to

be alive, even then all Jews and Christians cannot believe in Hadhrat JesusAS;

because many generations of them are dead. How can they then believe? So it is

clear that if they have all to believe in Hadhrat JesusAS, it must be supposed that

along with him the Jews and Christians are also alive, which is obviously

absurd. Besides, if the interpretation of the Non-Ahmadies is accepted for the

sake of argument, then it establishes contradictions in the Holy Quran as is clear

from the following references:

"Nay, but Allah has sealed them because of their disbelief, so they

believe no but little." (4:156)

"When Allah said, O Jesus, I will cause thee to die...and will place

those who follow thee above those who

disbelieve, until the Day of Resurrection."

(3:56)

"So, We have caused enmity

and hatred among them till the Day of Resurrection."

(5:15)

These verses clearly show that all Jews shall not believe in Hadhrat

JesusAS, hence, the interpretation of the Non-Ahmadies is entirely

wrong. The correct translation of the verse 4:160 without twisting

words so as to yield far-fetched meanings is: "And there is none

among the People of the Book but will believe in it (the crucifixion of

Jesus) before his death; and on the Day of Resurrection, he (Jesus)

shall be a witness among them." What the Quranic verse lays down is

that every Jew and Christian must according to their creeds, continue

to believe in the death of Hadhrat JesusAS on the Cross. The Jew

because he wants to show that according to Deuteronomy 21:23 the

curse of God fell upon Hadhrat JesusAS, and the Christian because he

wants to affirm the doctrine of Atonement as mentioned

inGalatians 3:13. So both these peoples go on sticking to this absurd

and unfounded belief (Jesus'AS death on the Cross) in the face of all

reason and all established facts of history. The attempts to make the

words La Yominanna Bihee Qabla Mautehee (will believe in it before

his death) mean "will believe in him (Jesus) before his (Jesus) death"

is simply ridiculous. The context spurns the idea, as does the second

reading of the expression, viz., Mautihee (his death) reported by

Ubayy in Ibn Jareer, Vol. 6, page 13.

ARGUMENT: Allah says in the Holy Quran: "And behold I did restrain

the children of Israel from (violence to) thee when thou did show them the

clear signs." (5:111) This verse clearly shows that the Jews could not even

touch Hadhrat JesusAS. But if it is accepted that he was hanged on the

Cross, his hands bled, and he was taken down from the Cross after

suffering a lot of troubles, then this verse proves false.

REFUTATION: There is not a single word which connotes that Allah restrained the

Jews from violence to Hadhrat JesusAS, hence, the Non-Ahmadi translator Allaama

Yusuf Ali had no other choice but to put the words "violence to" in brackets. The verse

does not mean that Jesus suffered no persecution at the hands of enemies. A similar

expression has been used with regard to the early Muslims in the Quran: Yaa

Ayyuhalladheena Aamanudh-Karoo Ni'Amatillahi Alaikum Idh Hamma Qaumun An

Yabsotoo Ilaikum Aidiy-hum Fa Kaffa Aidiyahum Ankum (5:12)--"O ye who believe!

remember Allah's favor upon you when a people intended to stretch out their hands

against you, but He withheld their hands from you." But it is a well-known fact that

they had to pass through grievous trials and tribulations. As a matter of fact the

reference in the verse (5:111) is to the attempts of the Jews to kill Hadhrat JesusAS on

the Cross, from which accursed death God delivered him. Similar protection was

promised to the Holy ProphetSAW (in 5:68) but that did not mean that his enemies would

not be allowed to do him any physical harm whatsoever. It only means that they would

not be permitted to take his life so as to render him unfit for his work.

ARGUMENT: The Holy Prophet Muhammad (peace and blessings of God be

him) is reported to have said: Kaifa Antum Idha Nazala Feekum Ibno Maryama

Wa Imaamokum Minkum --"How would it be with you when the son of Mary will

descend among you and you will have a leader raised from among you."

(Bukhari,Kitabul-Anbiya, Chapter Nazul Isa bin Maryam) The word Nazul, it is

argued, signifies that Hadhrat JesusAS must come down physically from the high

heavens, hence, he is physically alive in heaven. Besides, the Holy

ProphetSAW said that the son of Mary will come, so it must be Hadhrat

JesusAS himself who should come personally.

REFUTATION: In the first place, there is no word Minas-

Samaa from heaven, mentioned in the Tradition. No doubt

there are two points which need explanation: One Nazool and

the other Ibn Maryam. It should be remembered that the

word Nazala may mean "he descended" but it cannot by any

stretch of meaning, signify "he descended physically from

the heavens". There is not the slightest justification for this.

The same word is used about the coming of the Holy ProphetSAW. Says the Holy

Quran: Qad Anzalallaho Ilaikum Dhikran Rasoolan Yatloo Alaikum Aayaatillahi--

"Allah has indeed sent down to you a Reminder, a Messenger, who recites unto you

the clear signs of Allah." (65:11-12) But No one can say that the Holy

ProphetSAW came down from the heavens physically.

hen God says: Wa Anzalnal Hadeeda--"And We sent down iron" (57:26), and

we know that it is not thrown down from the heavens. Likewise the

word Nazool has been mentioned about cattle in 39:7; about raiment in 7:27.

Even this word had been used for each and every thing in 15:22 where Allah

says: Wa In Min Shai-in Illaa Indinna Khazaainohoo Wa Maa Nonazzilohoo

Illaa Biqadarin Ma'aloom--"And there is not a thing but with Us are the

treasures thereof and We send it not down except in known measure." Hence, it

appears that all things in nature descend from God--are gifted by God--and yet

they do not drop from Heaven. Their creation takes place in and on and

through this very earth. Therefore, the word Nazool (descend), when used for

the coming of the Messiah, can have no other meaning. It can only point to the

importance, the blessedness and the spiritual significance of the Promised

Messiah. It is not in the least intended to suggest that he would physically drop

from Heaven to earth.

IBN MARYAM--Son of Mary:

As the promised Imam was to be the Messiah, therefore,

the Holy ProphetSAW called him the son of Mary. The

name of one is generally given to another when there is

striking resemblance between the two. Abu Sufyan, after

meeting Heraclius, said to his companions: Laqad Amara

Amrubno Abee Kabshata Innahoo Yakhaafohoo Maliko

Banee Asfara--"Of a certainty, the son of Abee Kabshah

has succeeded, because even the king of Bani Asfar fears

him". (Bukhari) Everyone knows that the Holy

ProphetSAW was not the son of Abi Kabshah, but Abu

Sufyan calls him as such because he believed in the Unity

of God like the son of Abi Kabshah.

IBN MARYAM--Son of Mary:Metaphors abound in all languages. Is it not a fact

that a person who excels in the virtue of charity, is

metaphorically called Hatam of Tai? If the name

Ibn Maryam is the name of a known individual, is

not Hatam the name of a known individual? If by

giving this name to another person, nobody is

misled into thinking that this person is the original

Hatam, need anybody think that when the

Promised One is named Isa Ibn Maryam or

JesusAS, son of Mary, it must mean the self-same

Hadhrat JesusAS, son of Mary, who appeared

almost 2000 years ago?

IBN MARYAM--Son of Mary:Hence, when it is narrated in the Traditions that Jesus son

of Mary will come, it should not be taken literally but

rather to be understood in the metaphorical sense as has

been interpreted by a scholar of great repute and

regenerator of his century, Mohyuddin Ibn Arabi, when he

says: "His descent in latter ages will be with a different

body." (Tafsir Araisul Bayan, Vol. I, P. 262) So the

inference of Non-Ahmadies from the above quoted

tradition of Bukhari to prove the physical life of Jesus in

heaven is altogether repugnant to the teachings of the

Quran, the common metaphors, and to the high spiritual

status of the Holy Prophet (peace and blessings of God be

him)

He it is Who has raised among the unlettered people a Messenger from among themselves who recites unto them His Signs, and purifies them, and teaches them the Book and Wisdom though before that they were in manifest error; And He will raise him among others of them who have not yet joined them. He is the Mighty, the Wise." Surah Al-Jumuah62:3-4

The Promised Messiah A Prophet to Unite Mankind in The Latter Days

A companion of The Holy Prophet sa relates: One day we were sitting with The Holy Prophet sa when this chapter was revealed. I enquired from Muhammad sa. Who are the people to whom the words and among others of them who have not yet joined them refer? Salman ra, a Persian was sitting among us. The Holy Prophet sa put his hand on Salman ra and said.If faith were to go up to the Pleiades, a man from among these would surely find it. (Bukhari).

The Promised Messiah A Prophet to Unite Mankind in The Latter Days

The advent of The Holy Prophet sa is described metaphorically as the appearance of God Almighty. The Holy Prophet sa became the mirror reflecting Divine Attributes. He was Al- Abd. The Holy Quran calls him Abdullah (72:20) -- The Servant of Allah. For the latter days God in His Mercy sent us the servant of The Servant ---Ghulam Ahmad as. Mirza Ghulam Ahmad Qadiani as (Ahmad as) claimed to be The Promised Messiah and Mahdi. Ahmad as claimed to be the metaphorical second coming of Jesus as of Nazareth and the divine guide, whose advent was foretold by the Prophet of Islam, Muhammad sa.

The Promised Messiah A Prophet to Unite Mankind in The Latter Days

The Claims of the Promised Messiah and Mahdi as, a sub-ordinate prophet and a prophet from amongst the followers of the Holy Prophet Muhammad sa.:

The Promised Messiah A Prophet to Unite Mankind in The Latter Days

Messiah & Mahdi:Promised Messiah claimed that he was the Messiah and Mahdi whose advent had been foretold in the Holy Quran and Hadith

The Promised Messiah A Prophet to Unite Mankind in The Latter Days

Jesus of NazarethPromised Messiah claimed that Jesus of Nazareth did not die on the cross, rather he died a natural death and would not return.

The Promised Messiah A Prophet to Unite Mankind in The Latter Days

The Message of the Promised Messiah and

Mahdi as:

The Philosophy of the Teachings of

Islam Landmark book about Islam and the wisdom behind its

teachings.more

Abolition of Violent Jihad An

emphasis on Jihad against self. more

A Message of Peace to all religions with an appeal to ignore the differences and

show respect for each other and exercise

sympathy. more

Our Teaching Inculcating The Truth and Spirituality more Ahmadiyya

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