Barahin-e-Ahmadiyya Part V — Page 70
NU S R AT U L- H AQ Q — HE L P OF G OD 70 same manner that Hadrat ‘ I s a interpreted the second coming of Ily a s [Elijah]. ’ Moreover, it is clearly documented in the a ha d i th that ‘ I s a [of the Latter Days] will be someone from within this Ummah and no one else. It is not written that he will come again; rather, it is written that ‘he will descend. ’ If coming again had been the intention, the word رجوع [ ruj u ‘ —‘return’] would have been used instead of نزول [ nuz u l —‘de- scent’]. And if, for the sake of the argument, some hadith were to go against the Holy Quran, then it deserves to be rejected; not that the Holy Quran should be rejected on account of any hadith. Here it should be borne in mind that the Holy Quran came to remove the errors and disputes of the Christians and the Jews. So when we interpret any verse in the Holy Quran that pertains to the Christians and the Jews, we must first examine the dispute that existed between them, for which the Holy Quran pronounces the judgment. In view of this principle, a fair-minded person can readily understand the meaning of the verses: 1 ْلَب ُهَعَفَّر ُهّٰللا ِهْيَلِا َو اَم ُهْوُلَتَق َو اَم ُهْوُبَلَص َو ْنِكٰل َهِّبُش ْمُهَل. For, according to the Jewish belief, a person who is killed on the cross becomes accursed and is not spiritually exalted towards God; rather, he goes down towards Satan. Now, God Almighty had to settle in the Holy Quran whether Hadrat ‘ I s a was spiritually exalted towards God or not. Hence, God first removed this misconception of the Jews that Hadrat ‘ I s a was killed on the cross, declaring that it was merely a con- jecture which God had cast into their minds. ‘ I s a was not killed through crucifixion so he cannot be consid- ered accursed; rather, he was spiritually exalted as other believers are. Obviously, God Almighty had no need for the useless debate and 1. They slew him not, nor crucified him, but he was made to appear to them like one crucified ; … On the contrary, Allah exalted him to Himself ( S u rah an-Nis a ’, 4:158–159). [Publisher]