MGA already believed that Esa (as) was dead, he began believing this as early as the 1880–1884 era. He followed the writings of Sir Syed and the Aligarh Movement, Sir Syed’s Tafsir on the Quran was published in that era. Obviously, Sir Syed believed that Esa (as) was dead before he wrote this tafsir, as early as the mid-1870’s. Noorudin was a follower of Sir Syed….and a friend of MGA.
In 1890, MGA and his team wrote Izala Auham. In this book they began to write that Esa (as) was dead….however, MGA hadn’t came out with this position. A few months after this book came out…MGA claimed that his God had told him that Esa (as) was dead and that he (MGA) was the re-incarnation of Esa (as).
______________________________________________________________________________________________5:117 of the Quran
Per ALL the classic commentaries on the quran (see Tafsir Ibn Kathir), this ayah meant that Esa (as) would physically return to Earth…and then see “Christians” for the very first time and then convert them ALL to Islam (see 4:159 also). He would then be questioned like Muhammad (saw) and all other prophets (as) in terms of why their ummah had went astray…and Esa (as) would say, “….I was amongst them…but then you ‘took” me….”. This meant that Esa (as) was among the Jews until the event of the crucifixtion, and Allah “took” Esa (as) or captured Esa (as) and took him off the planet, towards Allah, however, allah never specified whether Esa (as) was alive or dead or sleeping.
_____________________________________________________________________________________________The insinuations of 5:117
Whether Esa (as) died (temporarily) at age 33 and was lifted to Allah, or whether he was in a state of sleep and then lifted to Allah is irrelevant. It just doesn’t matter. The fact is that Esa (as) didnt live on Earth past the event of crucifixtion, or a few days after.
_____________________________________________________________________________________________MGA on 5:117 from 1890–1898
In this era…MGA and his team were writing that Esa (as) had died and seemed to be buried in somewhere close to Israel.
Izala-e-Auham, Roohani Khazain vol.3 p.353-354
“This is true that Maseeh went to his native place, and died there, but this is not true that the same body which was buried, became alive again….. verse 3 chapter I of Acts is a testimony about the natural death of Jesus that took place in Al-Khaleeli. After this death, Maseeh was visible to his students as KASHF (vision) for 40 days.”
This is a translation from the Lahori-Ahmadis and their compilation book:
Death of Prophet Jesus (AS) — 30 Verses from the Holy Quran:
by Hazrat Mirza Ghulam Ahmad of Qadian
English Translation from ‘Izala-e-Auham’ by Imam Kalamazad Mohammed
“””I am very much aware that in Islam this word has been employed in a figurative sense to refer to the seizure of the soul in order to prove the everlasting nature of the soul. It is unfortunate that even though some ‘ulama (religious leaders) know that the real meaning of tawaffa is to die, they yet put forward another interpretation to the following verse – “but when You caused me to die (tawaffaitani)” – claiming that this death will take place after the second advent of the Prophet Jesus (as). What is amazing is that they evince not the slightest feeling of shame in proffering such a disgraceful interpretation. They do not bother to consider that before this statement of Prophet Jesus (as) – (“but when You caused me to die”) – the verse states: “When (idh) Allah will say (qala): O Jesus, son of Mary, didst thou say to men, Take me and my mother for two gods besides Allah? He will say: Glory be to Thee! it was not for me to say what I had no right to (say). If I had said it, Thou wouldst indeed have known it. Thou knowest what is in my mind, and I know not what is in Thy mind. Surely Thou art the great Knower of the unseen. I said to them naught save as Thou didst command me: Serve Allah, my Lord and your Lord;
and I was a witness of them so long as I was among them, but when Thou didst cause me to die Thou wast the Watcher over them. And Thou art Witness of all things” (5:116-117).
It is obvious that qala (he said) is the past tense of the verb and before this there is the particle idh (when) which further emphasises the fact that reference is made to the past. From
this, we can deduce that this matter obviously pertains to the time of a former descent and not to a future one. So, too, the reply of Prophet Jesus (as) – “but when You caused me to die” – is the past tense as well as several other matters which precede this one in the Holy Qur’an and are described in the same way and these also support the point as, for example…”
_____________________________________________________________________________________________Some additional references
“This has to be admitted that Hazrat Eisa is also dead, and interestingly enough the grave of Hazrat Eisa is also in Syria and for further clarity, in the footnote, I include the testimony of My brother, My lover in Allah, Molvi Mohammad Al-Saeedi Trablisi. He is a resident of Tripoli, in the Country of Syria and in his area is the Grave of Hazrat Essa AS (Jesus). If you say that Grave is phoney, then you must provide the proof of this forgery, and prove that when this forgery took place. And in this event we will not be sure about the graves of any prophet and trust will be lost, and we will have to say that all those burial places are fake.” (Atmam E Hujat, Page: 18-19, Roohani Khazain vol.8 p.296-297, dated 1894)
“O Hazrat Maulana & My Imam. Assalamo alaikum wa rehmatullah wa barakaatohu. I pray that may Allah give you cure (I recieved this letter of Shaami Saheb during my illness) Whatever you have asked about the Grave of Eisa alaihe assalam and other events, thus I am writing to you in detail, and that is this: Hazrat Eisa alaih assalam was born in Bait-ul-Lehm and between Bait-ul-Lehm and Quds there is a distance of thirty miles and the Grave of Hazrat Eisa alaihe assalam is in the Country of Quds, and is present till now, and there is a Church built on it, and that church is the largest church of all churches, and inside it is the Grave of Hazrat Eisa and in the same church is the Grave of Maryam, the truthful. And both graves are separate.” (Atmam-ul-Hujjat, Roohani Khazain vol.8 p.299)
In 1897, MGA changed his position
MGA and his team seem to have read the ‘lies” of Nicholas Notovitch, who claimed that Esa (as) had travelled to Kashmir during his youth. They then found an obscure grave in Kashmir and labelled it as the grave of esa (as). However, MGA’s book on this topic wasn’t published til after MGA died in 1908.
_____________________________________________________________________________________________MGA and his team added 90 years to the life of Esa (as)
MGA’s team then found an obscure hadith from Kanzul-Ummul, twisted it, and then added 90 years to the life of Esa (as). However, this contradicts 5:117. Since Esa (as) was not on the planet, per Allah during the formulation of Christianity.
The first instance of MGA’s ghost writers indicating Kashmir as the final grave of Esa
It should be noted that in MGA’s book called ‘Raz-e-Haqiqat”, which was translated and published into english in 2016, see pages 30-31, they only quoted half of the relevant quote, and the reason was because the first few sentences assert that Yuz Asaf was the son of a King, not a fatherless man.
The exact quote
The relevant portion is page No. 86 lower side and here is the translation :-
“Hazrat Syed Nasiruddin Khanyari belongs to magnificent Sadat (from the linage of holy prophet pbuh), he was amongst those who wants to remain in hiding. In an event he made his appearance at the grave of blessed Mir sahib at Mohallah Khanyar. This grave is the place of epicentre of light (Noor). There is a grave stone lies near to it. It is famous among common men that this is the last resting place of a prophet who was deputed for this place in the ancient times. The place is known to be a prophet’s place. One of a history books describes a far flung story that one of the sons of a king came here to gain piety he remained busy in the prayers (ibadat & riazat) of “his God” day and night and was deputed as prophet for the peoples of the area. He came to Kashmir to call the people towards “his God” (dawah) and was buried here after death. In that book his name is mentioned as Yuz Asaf. Most of the pious people particularly the murshid of this author Mullah Inayatullah says he smells the traces of prophethood at this place, however definite knowledge rests with Allah”.
_____________________________________________________________________________________________Links and Related Essay’s
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