Barahin-e-Ahmadiyya Part V — Page 534
B AR Ā H Ī N-E-A H M ADIY YA — PART F IV E 534 so many clear proofs, how is it possible to refute that Yuz Asaf is none other than Hadrat ‘ I s a, may peace be upon him? Otherwise, the onus of proof is on our opponents, to show us who this person is, who called himself the Prince Prophet and whose time corresponds perfectly with the time of Hadrat ‘ I s a. We have also learnt that when Hadrat ‘ I s a came to Kashmir, he was mentioned by the Buddhists of that time in their scriptures. Another potent argument for this is that God says: 1 ۤاَمُهٰنْيَوٰا ىٰلِا ٍةَوْبَر ِتاَذ ٍراَرَق َّو ٍنْيِعَم Meaning: ‘We gave ‘ I s a and his mother refuge on a hill which was a place of comfort and was far from the reach of every enemy, and its water was pleasant. ’ Be mindful that the word اٰوَى [ a w a ] is used in Arabic when a person is given refuge from a tribulation in a place that is a peaceful abode. That abode of peace cannot possibly be the land of Sh a m, because the land of Sh a m was in the jurisdiction of the Caesar of Rome and Hadrat ‘ I s a had been declared a rebel against Caesar. Therefore, it was indeed Kashmir, which was similar to the land of Sh a m, and was a place of shelter—i. e. it was an abode of peace—meaning that the Caesar of Rome had nothing to do with it. Some people here raise another objection that it is said that the dispensation of Muhammad has been established along the lines of the dispensation of M u s a , and this dispensation bears similarity to every good and bad aspect of the dispensation of M u s a ; therefore, it was essential that just as the Holy Prophet, may peace and blessings of Allah be upon him, has been called ‘the like of M u s a ’ in the Holy Quran, so should the last Khalifah [Successor] of this dispensation be called ‘the like of ‘ I s a’; however, the person who would come in the Latter Days of this Khilafat [Institution of Successorship] has been called ‘ I s a ibn 1. S u rah al-Mu’min u n, 23:51 [Publisher]