Jesus in IndiaJesus in India

Jesus in India

Being an account of Jesus' escape from death on the cross and of his journey to India

By Hazrat Mirza Ghulam Ahmad of Qadian

THE FOUNDER OF THE AHMADIYYA MOVEMENT IN ISLAM 1989

ISLAM INTERNATIONAL PUBLICATION LTD

Reproduced under the responsibility of RAM Service.

Jesus's escape from death on the cross and journey to India

This is an English version of an Urdu treatise written by the Holy Founder of the Ahmadiyya Movement in Islam, Hazrat Mirza Ghulam Ahmad (1835-1908). The theme is the escape of Jesus from death on the cross, and his journey to India in search of the lost tribes of Israel. Christian as well as Muslim scriptures, and old medical and historical books including ancient Buddhist records, provide evidence about this journey. Jesus is shown to have reached Afghanistan, and to have met the Jews who had settled there after deliverance from the bondage of Nebuchadnezzar. From Afghanistan Jesus went on to Kashmir, where other Israelite tribes had settled. There he made his home, and there in time he died; his tomb has been found in Srinagar.

Preface

Introduction

Chapter 1

Chapter 2 : On the Evidence of Quran and authentic traditions in proofs survival' of Jesus

Chapter 3 : On the Evidence derived from books and medicine

Chapter 4 : Evidence from books of history

Section 2 : Evidence from books on Buddihsm

Section 3 : On the evidence from books of history which show that the coming of Jesus to the Punjab and neighbouring terretories was inevitable.

Appendix

PREFACE

Jesus in India is an English version of Masih Hindustan mein, an Urdu treatise written by the Holy Founder of the Ahmadiyya Movement in Islam, Hazrat Mirza Ghulam Ahmad (1835 - 1908).

The main thesis expounded in the treatise is Jesus' escape from an ignominious death on the Cross and his subsequent journey to India in quest of the lost tribes of Israel whom he had to gather into his fold as mentioned in the New Testament.

Abundant evidence has been furnished from Christian as well as Muslim Scriptures, old medical books and books of history, including ancient Buddhistic records, to illustrate the theme.

Starting upon his journey from Jerusalem and passing from thence through Nasibus and Iran, Jesus is shown to have reached Afghanistan, where he met the Jews who had settled there after their deliverance from the bondage of Nebuchadnezzar. From Afghanistan Jesus went to Kashmir, where some Israelite tribes had also settled. He made this place his home and here he died. His tomb has been traced and found in Khanyar Street, Srinagar.

In the section dealing with the evidence adduced from ancient Buddhistic records, Hazrat Ahmad has resolved a question which, owing to its difficult nature, has for a long time confounded many a Western writer. These writers have been baffled by the striking resemblance that exists between Christian and Buddhistic teachings and between the life events of both Jesus and Buddha as revealed in their respective Scriptures.

Some of these writers hold the view that Buddhistic teachings must somehow have reached Palestine and been assimilated by Jesus in his own sermons. But there is absolutely no historical proof to support this theory.

A Russian traveller named Nicolas Notovitch stayed for quite some time with Lamas in Tibet and had their sacred books translated for him. He is of the opinion that Jesus must have come to Tibet before the crucifixion and gone back to Palestine after having imbibed Buddhistic teachings. This also is a mere statement unsupported by reliable historical evidence. Repudiating both these views, Hazrat Ahmad writes that Jesus came to India not before the event of the Cross but after it and that it was not he who borrowed Buddhistic teachings but the followers of Buddha who seem to have reproduced the entire picture of the Gospels in their books. According to Hazrat Ahmad Jesus also visited Tibet during his travels in India in search of the lost tribes of Israel. He preached his messages to Buddhistic monks, some of whom were converted Jews. The followers of Buddha were deeply impressed by his teachings and took him to be the manifestation of Buddha and their Promised Teacher. With faith in him as their Master, they mixed his teachings with their own records and ascribed it all to the Buddha. Ample evidence in support of this is furnished from ancient Buddhistic records. Masih Hindustan mein was written in 1899 and it marks the end of an era in which for centuries Muslims and Christians had believed in the ascension of Jesus to Heaven. It being the first book ever written on the subject with such a rational approach, the book produced a most profound impact.

Its arguments were broadcast and in the past half-century it has achieved remarkable success in divesting Jesus of false appurtenances of divinity and in presenting him to the world merely as a divine prophet as he actually was. In Muslim circles the effect has been so marked that the Rector of the Al-Azhar University in Cairo issued a Fatwa (verdict) that according to the Holy Quran Jesus had died a natural death. Its influence on the Christian mind has also been greatly disturbing.

As stated in the Introduction and also at the end of the book, Hazrat Ahmad intended to write a second part in which he would have given, besides some additional proofs of Jesus' journey to India, a comparative evaluation of the teachings of Islam and Christianity with some cogent arguments in proof of the truth of Islam as well as of his own claim to be the Promised Messiah. Though no other book among his writings bears this title, yet Hazrat Ahmad has discussed thoroughly all these issues with many more important ones concerning the truth of Islam, of his own claim and of the death of Jesus in quite a number of books which he wrote after the above-mentioned book. The present English translation was made by Qazi Abdul Hamid, formerly editor of a weekly, The Sunrise, Lahore, in which it appeared serially during 1938-39. It was first published in book form in 1944 by Nashr-o-Ishaat, Sadr Anjuman Ahmadiyya, Qadian.

Besides others who have assisted us in any way in the production of this book, our thanks are due to Mr. Mauloud Ahmad Khan, a former Imam of the London Mosque, who went to great pains to gather relevant quotations from the original books which have been referred to by Hazrat Ahmad in support of his thesis. The quotations have been attached to the book in the form of an appendix.

Vakil-ut-Tabshir, Tahrik-i-Jadid, Rabwah, Pakistan

MAY 1962

IN THE NAME OF ALLAH,

THE BENEFICENT, THE MERCIFUL WE PRAISE HIM AND INVOKE HIS BLESSINGS UPON HIS NOBLE PROPHET

Lord! Judge between us and our people with truth;

Thou art the best of judges

INTRODUCTION

I have written this book, so that, by adducing proofs from established facts, from conclusive historical evidence of proved value and from ancient documents of non-Muslims, I might remove the serious misconceptions which are current among Muslims and among most Christian sects regarding the earlier and the later life of Jesus (on whom be peace) - misconceptions, the dangerous implications of which have not only injured and destroyed the conception of Divine Unity, but the unwholesome and poisonous influence of which has for long been noticed in the morals of the Muslims of this country. Spiritual maladies, i.e., want of good morals, evil thoughts, callousness, want of sympathy, are spreading among most Islamic sects, being the result of beliefs in unfounded stories and anecdotes of this kind. Human sympathy, pity and love of justice, humility and humble-mindedness - all good qualities - are disappearing day by day, as if they will soon bid a last farewell to this community. This callousness and this immorality make many a Muslim appear no better than the beasts of the jungle. A Jain or a Buddhist is afraid of and avoids killing even a mosquito or a flea, but, alas! there are many among us Muslims who, while they kill an innocent man or commit wanton murder, are not afraid of the powerful God, who rates human life higher than that of all the animals. What is this callousness and cruelty and want of sympathy due to? It is due to this - that from their very childhood, stories and anecdotes and wrong views of the doctrine of Jehad are dinned into their ears and inculcated into their hearts, the result being that gradually they become morally dead and cease to feel the heinousness of their hateful actions; nay, rather, the man who murders another man unawares and thus brings ruin to the murdered man's family thinks that he has done a meritorious deed; or rather, that he has made the most of an opportunity to win favour with his community. As no lectures or sermons are delivered in our country to stop such evils - and if there are any such lectures they have an element of hypocrisy in them - the common people think approvingly of such misdeeds. Accordingly, taking pity upon my own people, I have compiled several books in Urdu, Persian and Arabic, in which I have stated that the popular view of Jehad prevalent among Muslims, that is, the expectation of a bloody Imam, full of spite and hostility for other people, is a texture of false beliefs inculcated by shortsighted Ulema; otherwise, Islam does not allow the use of the sword for the Faith; except in the case of defensive wars, or in the case of wars waged to punish a tyrant or to uphold freedom. The need of a defensive war arises when the aggression of an adversary threatens one's own life. These are the three kinds of Jehad permitted by the Shariat, and, apart from these three kinds, there is no other kind of war which is permitted by Islam for the propagation of the Faith. I have, in short, spent a large sum of money on such books, and have published them in this country and in Arabia and Syria and Khurasan, etc. But, by the grace of God, I have now discovered powerful arguments which are meant to eradicate these unfounded beliefs from the hearts of the people. I have clear proofs, circumstantial evidence of a conclusive character, and historical evidence the light of whose truth holds out the promise that soon after their publication there will be brought about against such beliefs a wonderful change in the hearts of the Muslims. And I hope - I am sure - that after these truths have been comprehended, there will flow out of the hearts of the righteous sons of Islam the sweet and beautiful springs of lowliness, humility and mercy, and that there will come about a spiritual change which will have a wholesome and a blessed influence on the country. I am also sure that Christian investigators and all other people who hanker after the truth and thirst for it, will benefit from my books. And the fact just now stated by me, that the real object of this book is to correct the wrong beliefs which have become part and parcel of the creeds of Muslims and Christians, requires a little explanation which I set out below.

Let it be known that most Muslims and Christians believe that Jesus (on whom be peace) went alive to the heavens; both these people have believed for a long time that Jesus (on whom be peace) is still alive in the heavens, and will sometime in the latter days come down to the earth. The difference in their views, i.e. the view of the followers of Islam and that of the Christians, is only this, that the Christians believe that Jesus (on whom be peace) died on the Cross, was resurrected, and went to the heavens in his earthly body, seated himself on the right hand of his Father, and will come to the earth in the latter days for judgment; they also say that the Creator and the Master of the world is this Jesus the Messiah and no one else; he it is who, in the latter days of the world, will descend to the earth with a glorious descent to award punishment and reward; then, all who will not believe in him or his mother as God, will be hauled up and thrown into hell, where weeping and wailing will be their lot. But the aforesaid sects of Muslims say that Jesus (on whom be peace) was not crucified, nor did he die on the Cross; on the other hand, when the Jews arrested him in order to crucify him an angel of God took him away to the heavens in his earthly body, and he is still alive in the heavens - which, they say, is the second heaven where is also the prophet Yahya, i.e. John. Muslims, moreover, also say that Jesus (on whom be peace) is an eminent prophet of God, but not God, nor the son of God, and, they believe that he will in the latter days descend to the earth, near the Minaret of Damascus or near some other place, supported on the shoulders of two angels, and that he and Imam Muhammad, the Mahdi, who will be already in the world, and who will be a Fatimite, will kill all the non-Muslims, not leaving anyone alive except those who will forthwith and without any delay become Muslims. In short, the real object of the descent of Jesus (on whom be peace) to the earth, as stated by Muslim sects known as Ahl-i-Sunnat or Ahl-i-Hadith called Wahabis by the common people - is that, like the Mahadev of the Hindus, he should destroy the whole world; that he should first threaten the people to become Muslims and then, if they persist in disbelief, massacre them all with the sword; they moreover say that he is alive in the heavens in his earthly body, so that, when Muslim powers become weak, he will come down and kill the non-Muslims or coerce them on pain of death to become Muslims.

Regarding the Christians especially, the divines of the aforesaid sects state that when Jesus (on whom be peace) comes down from the heavens he will break all the Crosses in the world, do many a cruel deed with the sword, and inundate the world with blood. And, just as I have stated, these people, i.e. the Ahl-i-Hadith etc. from among the Muslims, are enthusiastic about their belief that a short time before the coming down of the Messiah there will appear an Imam from the Bani Fatima whose name will be Muhammad, the Mahdi. He it is who will be Khalifa and King of the time, and as he will belong to the Koraish, his real object will be to kill all non-Muslims except those who readily recite the Kalima. Jesus (on whom be peace) will come down in order to help him in his work; and although Jesus himself (on whom be peace) will be a Mahdi - nay, a greater Mahdi - yet, because it is essential that the Khalifa of the time should be a Koraish, Jesus (on whom be peace) will not be the Khalifa of the time; the Khalifa of the time will be that same Muhammad, the Mahdi. Muslims say that these two together will fill the earth with the blood of man, and they will shed more blood than has ever been shed before in the history of the world. No sooner will they appear than they will start this bloody campaign; they will neither preach nor plead, nor show any sign. And they also say that although Jesus (on whom be peace) will be like an adviser or a lieutenant of Imam Muhammad, the Mahdi, and although the reins of power will be in the hands of the Mahdi only, Jesus (on whom be peace) will instigate Hazrat Imam Muhammad, the Mahdi, to massacre the whole world and will advise him to adopt extreme measures, i.e. he will make amends for the humane teaching which he had given to the world before, namely, 'not to resist evil,' and, being struck on one cheek, 'to turn the other cheek also.'

This is what Muslims and Christians believe regarding Jesus (on whom be peace), and while it is a great error to call him, as the Christians do - a humble man - God, the beliefs of some of the followers of Islam, among whom is the sect called Ahl-i-Hadith also known as Wahabis, regarding a bloody Mahdi and a bloody Messiah, are affecting their morals very badly, so much so, that on account of their bad influence their dealings with other people are not based on honesty and good will, nor can they be truly and completely loyal to a non-Muslim Government. All reasonable men will realise that such a belief, namely, that non-Muslims should be subjected to coercion, that they should either forthwith become Muslims or be put to death, is open to the most serious objections. Every conscientious person will readily admit that before a man adequately realises the truth of a Faith, and before he has comprehended its beauties and its wholesome teachings, it is extremely undesirable to coerce him, on pain of death, to adopt that Faith. Far from contributing to the growth of that Faith, this would furnish the opponents with an opportunity to find fault with it. The ultimate result of a principle like this is that hearts become devoid of the quality of human sympathy and that mercy and justice, which are great human moral qualities, take leave of men, and instead, spitefulness and enmity tend to grow; there remain behind only the animal passions, wiping out all high moral qualities. But it would be noticed that such a teaching could not have proceeded from God, Who sends His punishment only after He has completed His argument. Let this therefore be pondered over: that if there is a man who does not accept the true Faith because he is yet ignorant and unaware of its truth, of its teachings and its beauties, would it be reasonable to kill such a man forthwith? Nay, this man deserves pity; he deserves to be instructed gently and politely in the truth, beauty and the spiritual benefit of that faith; not that his denial should be met by the sword or the gun. So, the doctrine of Jehad proposed by these sects of Islam, as well as the belief that the time is near when there will arise a bloody Mahdi whose name would be Imam Muhammad, that the Messiah will come down from the heavens for his help, and that both together will kill all non-Muslim people if they deny Islam, is utterly opposed to our moral sense. Is not this the belief which puts out of action all good human qualities and morals, and encourages the qualities of life in the jungle? Those who hold such beliefs live a life of hypocrisy in relation to others, so much so that they cannot give true loyalty to state authorities of another Faith; they dishonestly profess to give allegiance to them, which is wrong. That is why some of the Ahl-i-Hadith sects mentioned by me just now are living a double life under the British Government in British India. In secret, they hold out hopes to the common people of the coming of bloody days of a bloody Mahdi and a bloody Messiah, and instruct them accordingly, but when they go to the authorities they flatter them and assure them that they do not approve of such ideas. If, however, they are really opposed to such ideas, why do they not propagate this in writing, and why should they await the coming of that bloody Mahdi and the Messiah standing as it were at the doorsteps, ready to join them in their campaign?

Such beliefs, in short, have very much demoralised these Maulvies: they are incapable of teaching people decency and peace. On the other hand, killing others without rhyme or reason is with them a great religious duty. I would be glad if any sect of the Ahl-i-Hadith is opposed to these beliefs, but I cannot help observing with regret that among the sects of the Ahl-i-Hadith1 there are those who in secret believe in a bloody Mahdi and in the popular notions of Jehad. They are opposed to correct notions, and they think it an act of great merit to kill when they have the opportunity to kill all the people professing other faiths, whereas the beliefs in killing others in the name of Islam, or believing in prophecies like the prophecy of a Bloody Messiah and wishing to advance the cause of Islam by bloodshed or by threats, are absolutely against the Holy Quran and the reliable Hadith. Our Holy Prophet (peace and the blessings of God be upon him) suffered great persecution at the hands of the Kafirs at Mecca and thereafter. The thirteen years which he spent at Mecca were years of great affliction and suffering of many kinds - a thought of them brings tears to one's eyes. But he did not raise the sword against his enemies, nor did he reply to their abuse, until many of his Companions and dear friends were mercilessly murdered; and until he himself was subjected to sufferings of various kinds, such as being poisoned many a time; and until many an unsuccessful plan to murder him had been laid. When, however, God's vengeance came, it so happened that the elders of Mecca and the chiefs of the tribes unanimously decided that this man should in any case be put to death. At that time, God, who is the Supporter of His loved ones and of the truthful and righteous, informed him that there was now nothing left in that town except evil, that the townspeople were bent upon murdering him and that he should therefore quit it at once. Then it was that, in accordance with the divine command, he migrated to Medina, but even then his enemies did not leave him alone; they pursued him there, and tried to destroy Islam in all possible ways. When their excesses went to an extreme, and when they had rendered themselves deserving of punishment by the murder of many an innocent person, permission to fight with them in self-defence, to fight with a view to warding off their attack, was given. And those people and their helpers had rendered themselves deserving of such treatment because of their having killed many an innocent person whom they had murdered not in any fight or battle but simply out of wanton mischief and whom they had robbed of their property. But, in spite of all this, when Mecca was taken our Holy Prophet (peace and the blessings of God be upon him) pardoned them all. It is, therefore, utterly wrong and unjust to suppose that the Holy Prophet (peace and the blessings of God be upon him) or his Companions ever fought for spreading the Faith, or that they ever coerced anyone to join the fold of Islam.

It is worth noting also that, as at that time all the people were prejudiced against Islam, and as the opposing people were scheming to destroy Islam, which they thought was a new religion and the followers of which were only a small community, and as everyone was anxious to see the Muslims destroyed early or disrupted so as not to leave any chance of their further growth and development, the Muslims at that time were obstructed in the smallest matters, and anyone from any tribe who accepted Islam and became a Muslim was either killed at once by his tribe or lived in perpetual danger. At a time like this, God Almighty, taking pity on Muslim converts, had imposed on the bigoted rulers a penalty, namely, that they should become subservient to Islam, and thus open the door of freedom for Islam. This was meant to remove the obstructions in the way of those who wished to accept the Faith; it was God's compassion for the world, and it harmed no one. It is evident, however, that non-Muslim rulers of to-day do not interfere with Islam; they do not ban the essential Islamic practices. They do not kill new Muslims, they do not put them into prison or torture them; why then should Islam raise its sword against them? It is obvious that Islam has never advocated compulsion: if the Holy Quran, the books of Hadith and historical records are carefully examined and, as far as possible, studied or listened to thoughtfully, it will be realised with certainty that the charge that Islam wielded the sword to propagate the Faith with force is an utterly unfounded and shameful charge against Islam. Such a charge against Islam is made by people who have not read the Quran, the Hadith and the reliable histories of Islam in a spirit of detachment, but have made free use of falsehood and have brought wrong charges against it. I know, however, that the time is near when those who are hungry and thirsty for Truth will be enlightened as to what reality there is in these charges. Can we ever describe that Faith as a faith of compulsion, when the Holy Book, the Quran, clearly directs that there is no compulsion in religion, that it is not permissible to use compulsion in religion, that it is not permissible to use compulsion or force in getting anyone to join Islam? Can we accuse that great Prophet of using force against others, who, day and night for thirteen years, exhorted all his Companions in Mecca not to return evil for the evil of the enemy, but to forbear and forgive? When, however, the mischief of the enemy went to extremes and when everybody started exerting himself for wiping out Islam, the Jealous God thought it fit that the people who had wielded the sword should be annihilated by the sword. Except for this the Holy Quran has not approved of compulsion. If compulsion had been approved of by Islam, the Companions of our Holy Prophet (peace and the blessings of God be upon him), in moments of trial, would not have behaved like people of sincere and genuine faith. Yet, the loyalty and faithfulness of the Companions of our Master, the Holy Prophet (peace be on him), is a matter which I hardly need to mention. It is no secret that among them are examples of loyalty and steadfastness the parallel of which it is difficult to find in the annals of other nations; this band of the faithful did not waver in their loyalty and steadfastness even under the shadow of the sword. On the other hand, in the company of their Great and Holy Prophet, they gave proof of that steadfastness which no man is ever able to give unless his heart and his bosom are lit up with the light of true faith.

There is, in short, no compulsion in Islam. Wars in Islam fall under three categories: (1) defensive wars, i.e. war by way of self-protection; (2) punitive wars, i.e. blood for blood; (3) war to secure freedom, i.e. with a view to break the power of those who kill those who accept Islam. Therefore, when there is no direction in Islam that anyone should be made to join it by compulsion or by the threat to kill, it is absolutely absurd to await the appearance of any bloody Mahdi or a bloody Messiah. It can never be that there should appear in this world, against the Quranic teachings, a man who would use the sword to make people Muslims. This is not at all so very difficult to realise or above one's understanding. Only foolish people have been led to this belief by their selfishness. For most of our Maulvies labour under the misconception that the wars waged by the Mahdi will bring a large amount of wealth to them, so much so, that they will be unable to hold it, and, as most of the Maulvies to-day are very poor, they await day and night the appearance of a Mahdi, who, they think, will provide for their selfish desires. Therefore, these people turn against him who does not believe in the appearance of such a Mahdi; such a one is at once declared a Kafir, and outside the pale of Islam. I too, therefore, am a Kafir in the eyes of these people; and on these very grounds. For I do not believe in the appearance of a bloody Mahdi and a bloody Messiah. Nay, I hate such absurd ideas and regard them with contempt. And I have been declared a Kafir, not only because of my denial of the appearance of this supposed Mahdi and this supposed Messiah in whom they believe, but also because I have publicly announced, having been informed of it by God through revelation, that the real and true Promised Messiah who is also the real Mahdi, tidings of whose appearance are to be found in the Bible and the Quran and whose coming is promised also in the Hadith, is myself; who is, however, not provided with any sword or gun. I have been commanded by God to invite people with humility and gentleness to God, Who is the true God, Eternal and Unchangeable, Who has perfect Holiness, perfect Knowledge, perfect Mercy, and perfect Justice. I am the light of this dark age; he who follows me will be saved from falling into the pit prepared by the Devil for those who walk in darkness. I have been sent by God to lead the people of the world to the true God through peace and humility, and to reassert the reign of morals in Islam. God has provided me with heavenly signs, for the satisfaction of seekers after truth. He has done wonderful things in my support; He has disclosed to me secrets of the unseen and of the future which, according to the holy books, is the sign of a true claimant to divine office, and He has vouchsafed to me holy and pure Knowledge. Therefore, the souls which hate truth and are pleased with darkness, have turned against me. But I have decided to be sympathetic towards mankind - as far as I can. So, in this age the greatest sympathy for the Christians is that their attention should be called to the true God, Who is free from such defects as being born and having to suffer death and undergo suffering, the God who made the earliest heavenly bodies spherical in shape and, in His law of nature, set down this point of spiritual guidance that, like a sphere, there is in Him Unity and absence of direction. That is why the things which occupy space have not been made triangular, i.e., the things which God created first such as the earth, the heaven, the sun and the moon, and all the stars, and elements - all are spherical, the spherical nature of which points towards Unity. Therefore there can be no greater sympathy with the Christians than that they should be guided towards the God Whose creations declare Him to be free from the idea of trinity.

The greatest sympathy towards Muslims is that they should be reformed morally and that an effort should be made to dispel the false hopes which they entertain in connection with the appearance of a bloody Mahdi and Messiah, which are entirely against the Islamic teachings. I have just now stated that the ideas of some of the Ulema of the day that there will appear a bloody Mahdi who will spread Islam at the point of the sword, are all opposed to the Quranic teachings and are the result of greed and selfishness. For a right-minded and truth-loving Muslim to forsake such beliefs or ideas, it should be enough to study carefully the Quran, and to pause, consider and see that the Holy Word of God is quite against holding out a threat of murder to force anyone into the fold of Islam. This one argument, in short, is sufficient to refute these false ideas.

Nevertheless, out of a feeling of sympathy, I have decided to refute the aforesaid ideas by positive and clear proofs from history, etc. Hence, I shall try to prove in this book that Jesus (peace be on him) did not die on the Cross: he did not go up to heaven, nor should it be supposed that he will ever again come down from heaven to earth; that, rather, he died at the age of 120 years at Srinagar, in Kashmir, and that his tomb is to be found in the Khan Yar Street of that town. I have divided this enquiry into ten chapters, and an epilogue, comprising the testimony of the Bible, the testimonies of the Holy Quran and the Hadith, the testimony of medical books, the testimony of historical records, the testimony of oral traditions which have been handed down from generation to generation, miscellaneous circumstantial evidence, the testimony of rational argument and the testimony of fresh revelation from God to me. These make up eight chapters. In chapter 9 there will be a brief comparison between Christianity and Islam, and there will be set out arguments in favour of the truth of Islam. In chapter 10 there will be a somewhat detailed account of aims, to carry out which I have been divinely appointed; there will be proofs of my being the Promised Messiah and of my having come from God. And, at the end, there will be an epilogue in which will be set out certain directions. I hope readers of this book will read it diligently. I expect them not to throw away out of prejudice the truth contained in it. I should like to remind them that this is not a cursory investigation; nay, the proofs contained in this book have been made available after a deep and searching inquiry. I pray to God that He may help me in this undertaking and lead me through His special revelation and inspiration to the perfect Light of truth - for all true Knowledge and clear Realisation descend from Him, and only with His permission guide human hearts to Truth. Amen! Amen!

MIRZA GHULAM AHMAD

Qadian, 25 April 1899

Footnotes to Introduction

Some of the Ahl-i-Hadith impertinently and unjustly state in their books that the appearance of the Mahdi is imminent: that he will put into prison the British rulers of India and that the Christian king will be arrested and will be brought before him. Such books are still to be found in the houses of these Ahl-i-Hadith, one such being Iqtarab-us-Saat by a well known Ahl-i-Hadith, on page 64 of which such an account is to be found.

In the name of Allah, the Beneficent, the Merciful

CHAPTER 1

Let it be noted that though Christians believe that Jesus after his arrest through the betrayal by Judas Iscariot, and crucifixion -- and resurrection -- went to heaven, yet, from the Holy Bible, it appears that this belief of theirs is altogether wrong.

Matthew (chapter 12, verse 40) says that just as Jonah was three days and three nights in the belly of the fish, so the Son of Man shall be three days and three nights in the bowels of the earth. Now it is clear that Jonah did not die in the belly of the fish; the utmost that happened was that he was in a swoon or a fit of fainting. The holy books of God bear witness that Jonah, by the grace of God, remained alive in the belly of the fish, and came out alive; and his people ultimately accepted him. If then Jesus (on whom be peace) had died in the belly of the 'fish', what resemblance could there be between a dead man and the one who was alive, and how could a living one be compared with one dead? The truth rather is, that as Jesus was a true prophet and as he knew that God, whose beloved he was, would save him from an accursed death, he made a prophecy in the form of a parable, revealed to him by God, in which he hinted that he would not die on the Cross, nor would he give up the ghost on the accursed wood; on the contrary, like the prophet Jonah, he would only pass through a state of swoon. In the parable he had also hinted that he would come out of the bowels of the earth and would then join the people and, like Jonah, would be honoured by them. So this prophecy too was fulfilled; for Jesus, coming out of the bowels of the earth, went to his tribes who lived in the eastern countries, Kashmir and Tibet, etc. viz. the ten tribes of the Israelites who 721 years1 before Jesus, had been taken prisoner from Samaria by Shalmaneser, King of Assur, and had been taken away by him. Ultimately, these tribes came to India and settled in various parts of that country. Jesus at all events must have made this journey; for the divine object underlying his advent was that he should meet the lost Jews who had settled in different parts of India; the reason being that these in fact were the lost sheep of Israel who had given up even their ancestral faith in these countries, and most of whom had adopted Buddhism, relapsing, gradually into idolatry. Dr. Bernier, on the authority of a number of learned people, states in his Travels that the Kashmiris in reality are Jews who in the time of the dispersal in the days of the King of Assur had migrated to this country.2

In any case it was necessary for Jesus (peace be on him) to find out the whereabouts of these lost sheep, who had, on coming to this country, India, become merged into the other people. I shall presently adduce evidence that Jesus (peace be on him) did in fact come to India and then, by stages, travelled to Kashmir, and discovered the lost sheep of Israel among the people who professed the Buddhist faith and that these people ultimately accepted him, just as the people of the prophet Jonah accepted Jonah. And this was inevitable, for Jesus had said in so many words that he had been sent to the lost sheep of Israel. Apart from this, it was necessary that he should escape death on the cross, for it was stated in the Holy Book that whoever was hanged on the wood was accursed. It is a cruel and an unjust blasphemy to attribute a curse to an eminent person like Jesus, the Messiah, for, according to the agreed view of all who know the language, la'nat, or curse, has reference to the state of one's heart. A man would be said to be accursed when his heart, having been estranged from God, becomes really dark; when, deprived of divine mercy and of divine love, devoid absolutely of His Knowledge, blinded like the devil, he becomes filled with the poison of unbelief; when there remains not a ray of divine love and knowledge in him; when the bond of loyalty is broken, and between him and God there arises hatred and contempt and spite and hostility, so much so that God and he become mutual enemies; and when God becomes weary of him and he becomes weary of God; in short, when he becomes an heir to all the attributes of the Devil -- and that is why the Devil himself is called accursed.3

It is clear that the significance of the word Mal'un, viz. accursed, is so foul that it can never apply to any righteous person who entertains love of God in his heart. Alas! Christians did not ponder over the significance of a curse when they invented this belief; else, it were impossible for them to have used such a bad word for a righteous man like Jesus. Can we say that Jesus' heart was ever really estranged from God; that he had denied God, that he hated Him and had become His enemy? Can we ever think that Jesus had ever felt in his heart that he was estranged from God, that he was an enemy of God, and that he was immersed in the darkness of unbelief and denial? If, then, Jesus had never been in such a state of mind, that his heart was always full of love and the light of Divine Knowledge, is it for you, wise people, to ponder whether we can ever say that, not one, but thousands of curses from God had descended upon the heart of Jesus with all their evil significance? Never. Then, how can we say that he was, God forbid, accursed? It is a pity that once a man has given utterance to something, when he has taken his stand upon a particular belief, he is not inclined to give up that belief, however much the absurdity thereof be exposed. Desire to attain salvation, if grounded upon true foundations, is a praiseworthy thing, but where is the sense in having a desire for salvation which kills truth and which countenances, regarding a holy prophet arid a perfect man, the belief that he had as it were passed through a state in which he had been estranged from God, and in which, instead of unity of heart and unity of inclination, there had been produced a strangeness and aloofness, enmity and hatred; and, instead of light, darkness had surrounded his heart?

Let it also be noticed that this not only detracts from the prophethood and apostleship of Jesus (on whom be the peace of God) but it is also derogatory to his claim to spiritual eminence, holiness, love, and knowledge of God, to which he has repeatedly given expression in the gospels. Just look through the Bible; therein Jesus clearly claims that he is the Light of the world, that he is the Guide, and that he stands in a relation of great love towards God; that he has been honoured by a clean birth, and that he is the loved Son of God. How then, in spite of these pure and holy relations, can a curse, with all its significance, be attributed to Jesus? No, never. Therefore, there is no doubt that Jesus was not crucified, i.e., he did not die on the Cross, for his personality did not deserve the underlying consequence of death on the Cross. Not having been crucified, he was spared the impure implications of a curse, and no doubt it also proves that he did not go to heaven, for going to heaven formed part of this whole scheme and was a consequence of the idea of his having been crucified. Therefore, when it is proved that he was neither accursed, nor did he go to hell for three days, nor did he suffer death the other part of the scheme, namely, that he went to heaven, is proved to be wrong. On this point the Bible has more evidence which I proceed to state below. There is the statement of Jesus: 'But after I am risen again, I will go before you into Galilee' (Matthew: chapter 26, verse 32). This verse clearly shows that Jesus, after he had come out of the tomb, went to Galilee and not to heaven. Jesus' words 'After I am risen' do not mean his rising up alive after he was dead; rather, as in the eyes of the Jews and the common people he had died on the Cross, he used words beforehand consistent with what they were to think of him in the future, and indeed, the man who was placed on the Cross, in whose hands and feet nails had been driven till he had fainted from pain, had become as good as dead; if such a man was saved from such a calamity and if he recovered his senses it would not be an exaggeration on his part to say that he had come to life again. There is no doubt that after so much suffering, Jesus' escape from death was a miracle; it was no ordinary event. But to think that he had died is wrong. It is true that in the books of the New Testament words of this kind occur, but this is a mistake of the writers of those books, just as they had committed mistakes in recording several other historical events. Commentators who have made researches into these books admit that the books of the New Testament have two parts: (1) the spiritual instruction received by the disciples from Jesus (peace be on him) which is the essence of the teachings of the Gospel; (2) historical events -- like the genealogy of Jesus; his arrest and his being beaten; the existence in his time of a miraculous pond, etc. These, the writers recorded by themselves; they were not revealed; rather, they were set down in accordance with the writer's own ideas. In some places there are undue exaggerations, as where it is stated that if all the miracles and works of Jesus were recorded in books, the earth would not be able to accommodate these books. How exaggerated is this statement!

Apart from this, it is not against usages of speech to describe the great calamity which had befallen Jesus as death. When a man, having passed through a life and death experience, is ultimately saved from it, the common speech of all peoples expresses the idea by the idiomatic expression -- 'he was given a new life', and no people to whatever country they may belong would demur at expressing that idea in this way.

After all that has been stated, it should be kept in mind that in the gospel of Barnabas, which must be available in the British Museum, it is stated that Jesus was not crucified, not did he die on the Cross. Now we can very well say that though this book is not included in the gospels and has been rejected summarily, yet there is no doubt that it is an ancient book, and it belongs to the period in which the other gospels were written. Is it not open to us to regard this ancient book as a book of history of ancient times and to make use of it as a book of history? Does it not follow from this book that at least at the time when the event of the Cross took place, people were not unanimous as to Jesus' dying on the Cross? Again, apart from this, when in the four gospels themselves there are such metaphors as the one about a dead person, that he is not dead but asleep, it is not beyond reason to suppose that a state of swoon might be described as a state of death. I have already stated that a prophet cannot lie. Jesus compared his three days' stay in the tomb to the three days of Jonah in the belly of the whale. This only shows that just as Jonah remained alive for three days in the belly of the whale, so did Jesus remain alive for three days in the tomb. The Jewish tombs of those days were not like the tombs of to-day; they were roomy and had an opening on one side, which was covered with a big stone. And, presently, I shall prove in due course that Jesus' tomb which has been recently discovered in Srinagar in Kashmir is of the same type as the one in which Jesus was placed in a state of swoon.

In short, the verse I have just quoted shows that Jesus after coming out of the tomb went to Galilee. The gospel of St. Mark says that after coming out of the tomb he was seen going on the road to Galilee, and ultimately he met the eleven disciples when they were at their meal; he showed them his hands and feet which were wounded and they thought that he was perhaps a spirit. Then he said to them:

Behold my hands and my feet, that it is myself; handle me and see, for a spirit hath not flesh and bones, as ye see me have4 He took from them boiled fish and a piece of honeycomb and ate them in their presence.5

These verses show that it is certain that Jesus never went to heaven; rather, coming out of the tomb, he went to Galilee; -- like an ordinary man, in normal clothes, with a human body. If he had been resurrected after death, how was it that this body of spirit could still have borne the wounds inflicted upon him on the Cross? What need had he to eat? And if he required food then, he must be in need of food even now.

Readers should not be under any misconception: the Cross of the Jews was not like the hangman's noose of to-day from which deliverance alive is nearly impossible, for the Cross of those days had no rope to be put round the neck of the victim, nor was he subjected to a fall from a wooden plank and allowed to keep hanging; rather, he was just put on the Cross, and his hands and feet were nailed to it; and it was quite possible that if, after crucifying a person and driving nails into him, it was decided -- in a day or two -- to forgive him and spare his life, he was taken down alive before his bones had been broken, the punishment already undergone being deemed sufficient for him. If it was decided to kill him, he was kept on the Cross at least for three days; water or bread was not allowed to come near him, and he was left in this condition in the sun for three or more days, when his bones were broken and ultimately as a result of this torture he died. But the grace of Almighty God rescued Jesus from this torture which would have ended his life. Reading the gospel with care will show that Jesus (on whom be peace) did not remain on the Cross for three days; he did not have to suffer hunger or thirst for three days; nor were his bones broken. On the other hand, he remained on the Cross only for two hours, and the grace and mercy of God managed to bring about the crucifixion in the latter part of the day, which was a Friday, only a little time before sunset, the next day being the Sabbath, the feast Fasah of the Jews. According to Jewish custom it was unlawful and a punishable crime to let anyone remain on the Cross on the Sabbath day, or during the night previous to it; Jews, like Muslims, observed the lunar calendar, sunset being regarded as beginning the day. So, on the one hand, there was this circumstance which arose out of earthly causes, and, on the other, Almighty God brought into existence heavenly circumstances, namely, that when it was the sixth hour, there was a severe dust-storm which darkened the earth for three hours.6 This sixth hour was after twelve o'clock, i.e., close to the evening. Now, the Jews were afraid in this utter darkness, lest the night of the Sabbath should overtake them, and lest, having violated the sanctity of the Sabbath, they should deserve to be punished. Therefore, in all haste they took Jesus and the two thieves off their Crosses. In addition to all this, there was another heavenly cause, namely, that when Pilate presided at his court, his wife sent word to him not to have anything to do with that righteous person (i.e., not to attempt to punish him with death), for, she said, she had had a dream that night, which had troubled her very much.7 So, this angel, whom the wife of Pilate saw in her dream, would assure us and all fair-minded people, with certainty, that God had never intended that Jesus should die on the Cross. From the day of the creation of this world, never has it occurred that God should suggest to a person in a dream that a particular thing would happen in a certain way, and still that thing should fail to happen. For example, the gospel of Matthew says that an angel of the Lord came to Joseph in a dream and said, 'Arise and take the young child and the mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him'.8 Now, can anyone say that Jesus could be killed in Egypt? Similarly the dream which the wife of Pilate dreamt was a part of God's design, and it could never be that this design should fail in its object; and just as the possibility of Jesus being put to death during the Egyptian journey was against a specific promise of God, so here it is unthinkable that the angel of Almighty God should appear to the wife of Pilate and should direct her to say that if Jesus died on the Cross it would not be a happy thing for her, and yet the angel's appearance should go in vain, and Jesus should be allowed to suffer death on the Cross. Is there any example of this in the world? None. The pure conscience of all good men, when informed of the dream of Pilate's wife, will no doubt testify that it was a fact that the purpose of that dream was to lay the foundation for the rescue of Jesus. It is of course open to everybody to deny an out-and-out truth; out of prejudice born of his creed, he may refuse to accept it, but fairness would oblige us to believe that the dream of Pilate's wife is a piece of weighty evidence in support of Jesus' escape from the Cross. The first in rank among the gospels, i.e., Matthew, has recorded this evidence. Although, therefore, the powerful evidence which I shall set out in this book invalidates the divinity of Jesus and the doctrine of Atonement, yet honesty and love of fairness require us not to be partial to a communal or customary creed on a question of fact. From the day of the creation of man up till to-day the limited intellect of man has invested a thousand things with Divinity and Godhead, so much so that even cats and snakes have been worshipped; nevertheless wise people, through heaven's help, have continued to be saved from the evil of such polytheistic beliefs. Among the testimonies of the Bible in support of Jesus' escape from death on the Cross is his journey to a far-off place, on which he started after coming out of the tomb. On the morning of Sunday he first met Mary Magdalene, who at once informed the disciples that Jesus was alive, but they did not believe it. Then he was seen by two of the disciples when they were going out to the countryside; and last of all he appeared to the eleven when they were at their meal and censured them for their callousness and lack of faith.9 When two disciples of Jesus were going towards the hamlet called Emmaus which was at a distance of 3.75 miles from Jerusalem, Jesus met them; and when they were near that hamlet, Jesus went forward to part company with them, but they did not allow him to go, saying that that night they would be together. He then dined with them, and all of them, along with Jesus, spent the night at the village named Emmaus.10 Now, to say that Jesus did all this with a spiritual body (which is supposed to be the nature of the body after death), which only the physical body was capable of doing, as, for example, eating and drinking, and sleeping, and making a long journey to Galilee which was at a distance of seventy miles from Jerusalem, is saying something impossible and quite against reason. In spite of the fact that on account of individual bias the accounts of the gospels have differed, the texts as they are, nevertheless, clearly show that Jesus met his disciples in the ordinary mortal human body, and made a long journey on foot to Galilee; showed his wounds to the disciples, dined with them at night, and slept in their company.

Now, here one has to consider whether, after acquiring an eternal spiritual body, i.e., after gaining that immortal body which entitled him, having been freed from the necessity of eating and drinking, to sit on the right hand of God and to be free of all wounds, and pain, and infirmities, it still suffered from one defect, although it had the glory of the Eternal and Ever-Existing God -- the defect, namely, that his body had on it fresh wounds of the Cross and the nails, which were bleeding and were very painful and for which an ointment had been prepared, and even after acquiring a glorious and an immortal body, eternally sound, faultless, perfect, and unchangeable, that same body continued to suffer from defects of many kinds: Jesus himself showed to his disciples the flesh and bones of his body, and again, not only this, but there were also the pangs of hunger and thirst -- necessities of the mortal body; otherwise, where was the need for him during the journey to Galilee to do such useless things as eating and drinking water, resting, and sleeping? Undoubtedly, hunger and thirst, in this world, are painful for the mortal body, which may even prove fatal if they become extreme. So there is no doubt that Jesus did not die on the Cross, nor did he acquire a new spiritual body: rather, he was in a state of death-like swoon. Through the grace of God, it so happened that the tomb in which he was placed was not like the tombs of this country; it was an airy apartment. In those days th11 Now consider for a moment the words, 'They entered in.' It is evident that a man can only enter a tomb which is like a room and has an opening. I shall state in this book, at the proper place, that the tomb of Jesus (peace be on him) which has recently been discovered in Srinagar, in Kashmir, has an opening like this tomb. This is a fine point which when pondered over will lead investigators in this field to a great and important conclusion.

Among the testimonies of the gospels are the words of Pilate, recorded by St. Mark: 'And now when the even was come, because it was the preparation, that is the day before the Sabbath, Joseph of Arimathea, an honourable counsellor, who also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. And Pilate marvelled if he were already dead.'12 This would show that at the time of the crucifixion itself a doubt had been raised whether Jesus had in fact died and the doubt emanated from no less a person than one who knew from experience how long it took a person to die on the Cross. Among the testimonies of the gospels is the verse, 'The Jews, therefore, because it was the preparation, that the bodies should not remain upon the Cross on the Sabbath day (for that Sabbath day was an high day), besought Pilate that their legs might be broken, and that they might be taken away. Then came the soldiers and broke the legs of the first, and of the other which was crucified with him. But when they came to Jesus and saw that he was dead already they broke not his legs: but one of the soldiers with a spear pierced his side, and forthwith came there out blood and water'.13 These verses clearly show that in order to put an end to the life of a crucified person it was the practice in those days to keep him on the Cross for several days, and then to break his legs, but the legs of Jesus were purposely not broken, and he was taken down alive from the Cross, like the two thieves. That was the reason why there came out blood when his side was pierced. The blood however, conceals after death. And, here, it appears also that all this was the result of a conspiracy. Pilate was a God-fearing and a good-hearted man; he could not openly show favour to Jesus for fear of the Caesar; for the Jews had declared Jesus a rebel. All the same, Pilate was lucky to have seen Jesus but the Caesar was not so fortunate; the former not only saw Jesus but also showed him a great favour -- he did not desire that Jesus should suffer crucifixion. The gospels point out clearly that Pilate had several times resolved to let Jesus go, but the Jews said that if he would let him go he would be disloyal to Caesar; they also said that Jesus was a rebel who wished to be king.14 And the dream which Pilate's wife had, further prompted the freeing of Jesus; otherwise, Pilate and his wife themselves would have been exposed to disaster. But, as the Jews were a mischievous people, ready even secretly to inform the Caesar of Pilate's action, Pilate made use of a device to rescue Jesus: first, he fixed Friday for the crucifixion, only a few hours before sunset, and the night of the Great Sabbath was about to fall. Pilate knew very well that the Jews, in accordance with the commandments of their law, could keep Jesus on the Cross only till the evening, and after that it was unlawful to keep anybody on the Cross. Accordingly, it all happened in this very manner; and Jesus was taken down from the Cross before it was evening. It is improbable that the thieves who were crucified at the same time as Jesus should have remained alive, but that Jesus should have died within two hours. It was an excuse made up to save Jesus from the process of leg breaking. The fact that both the thieves were taken down alive from the Cross is sufficient evidence for an intelligent person: and taking down the victims alive from the Cross was the usual custom; they died only when their bones were broken, or when they were allowed to remain on the Cross without food or drink for some days. But Jesus had none of these experiences -- he neither remained for any number of days on the Cross, nor were his bones broken; and by making it appear that Jesus had died the Jews were made to forget the whole matter. The thieves, however, were killed immediately -- their bones were broken. It would have been different if it had been said in regard to one of the thieves also that he was dead and that there was no need to break his bones. And a man named Joseph -- an honoured friend of Pilate and a notable person in the locality and a secret disciple of Jesus -- presented himself at the right time. I suspect that he too was called at Pilate's suggestion. And Jesus having been taken for dead, his body was made over to him, for he was a big man with whom the Jews could have no quarrel. Arriving at the scene he carried away Jesus as if he were a corpse. Actually he was in a state of swoon. There was a spacious house near by, built according to the custom of the time like a tomb, with an opening in it, and situated at a place with which the Jews had nothing to do. Jesus was placed in this house at the suggestion of Pilate. These events happened in the fourteenth century after the death of Moses; and, Jesus was the Restorer of the Israelite law in the fourteenth century. Though the Jews were looking out in this fourteenth century for the Promised Messiah, and the prophecies of the previous prophets also pointed to this very time for his appearance, yet, alas! the unworthy priests of the Jews did not recognise the time and the season, and rejected the Promised Messiah as an impostor. Not only this; they declared him a Kafir, called him an unbeliever, pronounced the decree of death against him, and dragged him into court. This showed that God had assembled in the fourteenth century the influences which made the people's hearts callous, the priests worldly, blind, and enemies of truth. Yet, a comparison between the fourteenth century after Moses and the fourteenth after the 'like' of Moses -- our Holy Prophet (may peace and the blessings of God be upon him) -- will show, first that in each of these centuries there was a man who claimed to be the promised Messiah; a true claim resting on the authority of God. Then, it would also appear that the priests of the people declared both of them Kafirs, and called them unbelievers and Dajjals, and pronounced Fatwas of death against them, and dragged them into court -- a Roman court in one case and a British in the other. Ultimately, both were rescued; and the priests -- the Jews and the Muslims -- were foiled in their designs. God had intended to raise great communities for both the Messiahs, and to defeat the designs of their enemies, In short, the fourteenth century after Moses and the fourteenth century after our Holy Prophet (peace and the blessings of God be upon him) are for their respective Messiahs trying, as well as -- in the long run -- blessed.

Among the testimonies which show that Jesus (peace be on him) was saved from the Cross is the one narrated in Matthew, chapter 26, verses 36 to 46, which relate that after getting information, through revelation, of his impending arrest, Jesus prayed to God all night, on his face, and in tears, and such prayer offered with such humility, and for which Jesus had ample time, could not go unaccepted; for the cry of an elect of God, addressed at a time of distress, is never turned down. How was it then, that the prayer of Jesus which he had addressed all night with a painful heart and in a state of distress was rejected? Jesus had said: The Father who is in heaven listens to me. Therefore, when his prayer addressed in such a state of distress was not heard, how can it be said that God heard his prayers? The gospels also show that Jesus (peace be on him) was certain at heart that his prayer had been accepted; he had great confidence in that prayer. That is why when he was arrested and put on the Cross, and when he found the circumstances not according to his expectations, he involuntarily cried 'Eli, Eli lama sabachthani', meaning, 'My God, my God why hast Thou forsaken me.', i.e., he did not expect that it would come to this -- that he would die on the Cross. He believed that his prayer would be heard. So, both these references to the gospel show that Jesus firmly believed that his prayer would be heard and accepted, that his tearful supplications addressed throughout the night would not be wasted, whereas he had himself taught his disciples, on divine authority: When you pray, the prayer will be accepted. Further, he had also narrated the parable of the judge who feared neither man nor God. The purpose of this parable was that the disciples should realise that God undoubtedly answered prayers. Although Jesus knew from God that there was a great affliction in store for him, yet, like all righteous persons, he prayed to God, believing that there was nothing impossible for God and that God determined whether any events would happen or not. Therefore, the rejection of Jesus' own prayer would have shaken the faith of the disciples. Was it possible to place before the disciples an example destructive of their faith? If they had seen with their own eyes that the prayer of a great prophet like Jesus, addressed all night with burning passion, was not accepted, the unfortunate example would have been very trying for their faith. Therefore, the Merciful God could not but have accepted this prayer. It is certain the prayer offered at Gethsemane was accepted.

There is another point in this connection. Just as there was a conspiracy to kill Jesus, and for this propose the chief priests and the scribes assembled together at the palace of the high priest called Caiaphas to devise a plan to kill Jesus, so there was a conspiracy to murder Moses, and, likewise, there was a secret consultation in Mecca at the place called Dar-ul-Nadwa to murder our Holy Prophet (peace and the blessings of God be upon him). But the powerful God saved both these great prophets from evil designs. The conspiracy against Jesus was, in point of time, in between the other two. Then, why was not Jesus saved when he had prayed more vehemently than either? Why was not Jesus' prayer heard, when God hears the prayers of His beloved servants and frustrates the plans of the wicked? All the righteous know by experience that the prayer of the distressed and the afflicted is accepted; nay, the hour of affliction, for a righteous person, is the hour for a sign. I have had personal experience of this. A false charge of attempt to murder was brought against me two years ago by one, Dr. Martin Clark, a Christian, residing at Amritsar in the Punjab, before a court in the District of Gurdaspur, alleging that I had sent one, Abdul Hamid by name, to murder the said doctor. It so happened that I was opposed in this case by several scheming persons belonging to the three communities, namely Christians, Hindus and Muslims; they tried their best to prove the charge of attempted murder against me. The Christians had against me the grievance that I was trying -- and I am trying even now -- to rescue humanity from the false ideas which Christians entertain regarding Jesus; and this was the first taste of the treatment that I had had from them. The Hindus were displeased with me because I had made a prophecy regarding the death of one, Lekh Ram, a Pandit, with his consent, and the prophecy was fulfilled within the appointed time -- a terrible sign from God. Likewise, the Muslim Maulvis were angry because I was opposed to the idea of a bloody Messiah and to the doctrine of Jehad as understood by them. So, some important personages of these three communities counselled together with a view to proving the charge of murder against me, so that I should either be hanged or imprisoned. They were thus an unjust people in the sight of God. God informed me of this before the hour of their secret consultations. He gave me the tidings of ultimate acquittal. These pure revelations from God were announced beforehand to hundreds of people; and when after the revelation, I prayed: Lord! save me from this affliction; it was revealed to me that God would save me and clear me of the charge brought against me. This revelation was verbally communicated to more than three hundred persons many of whom are still alive. It so happened that my enemies produced false witnesses in court, and nearly 'proved' the case -- witnesses of the three communities mentioned earlier, deposing against me. Then, it so happened that the facts of that case were disclosed in various ways by God to the magistrate before whom that case was pending, whose name was Captain W. Douglas, the Deputy Commissioner of Gurdaspur. He was satisfied that the case was false. Then, caring not for the doctor who was also a missionary, his sense of justice caused him to dismiss that case, and thus whatever I had proclaimed about my acquittal on the authority of divine revelation to hundreds of people, and in public meetings turned out to be true notwithstanding the dangerous trend of the attending circumstances, which served to strengthen the faith of many people. Not only this. More charges of this kind and accusations of a criminal character were preferred against me on the above grounds, and cases were taken to court, but before I could be summoned by the court, God informed me of the origin and the end of the whole affair, and in every serious case I was given the glad news of acquittal.

The point in this is that God Almighty undoubtedly accepts prayers especially when His trustful servants, go to His door oppressed; He attends to their plaints, and helps them in strange ways. Of this I myself am a witness. Why is it then that the prayer of Jesus uttered in such agony was not accepted? No, it was accepted. God saved him. God created circumstances on earth and in heaven to rescue him. John, the prophet Yahya, had had no time to pray, for his end had arrived, but Jesus had the whole night to pray, and he spent the whole night in prayer, standing and in prostration before God, for God had willed that he should give expression to his distress and shoul