About 3 years ago, Imam Omar Suleiman (@omarsuleiman504) gave a speech on the life of Eisa (As). In that speech he confirmed that Muslims believe that Eisa (As) will physically return towards the end of times and die, and be buried next to Muhammad (Saw) at Medina (at the 7:00 mark). In this short tik tok video, which is a clip of this bigger video, Imam Omar Suleiman explains, how Eisa (as) will physically return and the die, and here he explains how Eisa (As) was the last prophet, before the last prophet (Muhammad, Saw). At about 16:00 he confirms that Muslims believe that Eisa (As) was born without father, like Adam (As), thus, shattering the Qadiani claim that Maryam was a hermaphrodite. He confirms was a leader among men and women. He confirms that Eisa (as) spoke from the cradle miraculously. Sheikh Imran Hosein said the same, in fact, all the scholars have always said this. Shaikh Omar Solemeiman goes on to explain that in his first coming, Eisa (As) upheld the law of Musa (as) and on his second coming, he would uphold the law of Muhammad (saw). The Shaikh tells us that at the Dome of the Rock, Eisa (As) once gave a Khutbah while he was still an infant, and he will physically return to that exact place in the future. He also tells us that the Dome of the Rock has all of the relevant Quranic verses painted on it. He also confirms that Eisa (as) was named as the Messiah (ism=his name) (26:00) and thus, no one else could be the Messiah. At 27:00 he confirms that Eisa (As) is the word of Allah (Kalimatullah). At 28:29 he confirms that Arab Christians always called Eisa (As) as Yasu. He tells the world that the first miracle of Eisa (as) was speaking from the cradle, this was part of the bible, however, it was taken out (like the Gospel of Barnabus). Eisa (As) told people of their secrets. He then talks about the physical description of Eisa (As). Imam Omar Suleiman tells us that Qatada once said that Allah always sends prophets who are beautiful and have a good voice (34:00), MGA was ugly, and never gave a good recitation of arabic. At the 35:00 he explains why Eisa (as) is described as having a reddish complexion, and thus destroys the Ahmadiyya argument, read my essay on this too. He then explains how Muhammad (Saw) said that Eisa (As) looks like Urwa bin Masud (36:00 mark). Furthermore, there are 3-4 additional hadith which tell us that Esa (as) will look like an arab, Urwa bin Masud. Imam Omar Suleiman tells us that Imam Zurqani told the world that Eisa (As) was brown skinned with a reddish complexion. Imam Omar Suleiman confirms that the Miraaj was physical, thus, destroying the Ahmadiyya counter-argument. He also mentions the story of Yahya (as) and confirms that in Islamic theory, he was beheaded. At 45:15, he confirms that Eisa (As) performed many miracles, in fact, most of the prophets did. He even explains how Eisa (As) cured leprys, and blew into a bird, by the permission of Allah. Thus, the Ahmadiyya arguments that Eisa (As) performed magic are thoroughly refuted. Imam Omar Suleiman goes to explain how in the Torah, the prophet Elijah (as) aka Elisa (As) raised 700 people from the dead, brought fire and rain from the sky and etc etc. At the end, he talks about the famous substitution theory and verses of the Quran in chapter 5, verses 111-115. He also covers 4:157 and explains how Eisa (as) was never on the cross.

The video

Links and Related Essay’s

Mirza Tahir Ahmad called Esa (as)’s mother a Hermaphrodite!!!!

Sheikh Imran Hosein believes in the physical return of Eisa (as), and calls #ahmadiyya pathetic

The arabic phrase ISM (his name) proves the physical return of Esa (as), via 3:45 of the Quran

Did Mirza Ghulam Ahmad claim to be Ruhul-Amin, Ruhullah and Ruhul-Qudus?

Why did Mirza Ghulam Ahmad refer to Esa (As) as Yasu?

Why is Esa (as) described in hadith as having reddish and brown skin color?

Mirza Ghulam Ahmad and Yahya (as) aka John the Baptist

5:111 to 5:115 of the Quran prove the physical ascent/descent of Esa (as) and the substitution theory

Al-Zamakhshari, “Wa-lakin Shubbiha Lahum”, 4:157 and the Ahmadiyya context


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