With Love to Muhammad (sa) - The Khatam-un-Nabiyyin — Page 90
90 With Love to Muhammad sa the Kh ā tam-un-Nabiyy ī n 80. . . َۙ اِرسْٰٓءِﻳْﻞ ِْۤ ﺑَىن ٰ اِىل ً وَرَﺳُﻮْﻻ This means that Hazrat ‘ Ī s ā bin Mariam as is a “Prophet for the Ban ī Isr ā ’ ī l” and was meant to establish the law of the Torah among the Jews. Now, when he returns and attempts to join the ummah of the Holy Prophet Muhammad sa , would he be given the authority to modify the law of the Holy Qur’ ā n to make it aligned with the law of the Torah? Or would he be allowed to abrogate the verse above as it restricts his message to the Ban ī Isr ā ’ ī l only? Farhan Khan should probably think about these numerous paradoxes that exist in his own concept of the return of Hazrat ’ Ī s ā bin Mariam as , whom he considers to be a “law- bearing Prophet,” before criticizing Isl ā m Ahmadiyya. Questions for Farhan Khan: 1. Why does he always present the Ahmadiyya Muslim side of the arguments in his own words instead of quoting from the official literature of the Jam ā ‘at? 2. If Hazrat ‘ Ī s ā as was a law-bearing prophet, why does All ā h say that he judged for the Jews according to the law of the Torah in 5:45? 3. When Hazrat ‘ Ī s ā as returns, according to Farhan Khan, what happens to 3:50? 80 S ū rah Ā le ‘Imr ā n, 3:50