The true fate of Jesus according to Islam

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' PHYSICALASCENSION 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.

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?

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 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 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.:

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

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

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 Inculcati
ng The Truth and
Spirituality more Ahmadiyya
Muslim
Community

For more details
please visit
www.alislam.org
and
www.slideshare.net
Email me:
amazoneone@ymail.com

The true fate of Jesus according to Islam

Recommended

Recommended

More Related Content

What's hot

What's hot (19)

Viewers also liked

Viewers also liked (14)

Similar to The true fate of Jesus according to Islam

Similar to The true fate of Jesus according to Islam (20)

More from muzaffertahir9

More from muzaffertahir9 (20)

Recently uploaded

Recently uploaded (20)

The true fate of Jesus according to Islam