For minorities in Pakistan, persecution never ends

Dug out, desecrated graves at the Ahmadi graveyard. PHOTO: MASAUD SARWAR

DUNYAPUR: Even in death, the Ahmadiyya community faces persecution.

In a gruesome incident late Saturday night, 29 graves in an Ahmadi graveyard were desecrated in Dunyapur, district Lodhran, around 100 kilometres away from Multan.

The community’s spokesperson Saleemuddin told The Express Tribune that unidentified people entered the graveyard and broke the plaques (katbe) of a large number of graves, while digging around 29 others. Only two graves that were made of marble were left concrete, he said.

Saleemuddin said local representatives of the community have approached the police and submitted an application for legal action, but no investigation has been undertaken so far. Police officials have asked the community to first rebuild their graves after which the issue would be further investigated, he added.

DPO Lodhran Agha Muhammad Yusuf while talking to The Express Tribune confirmed that the graveyard had been desecrated, adding that the area’s DSP is looking into the matter. The DPO said he would look into the case after investigations are completed.

The graveyard is said to be established in 1976, but Saleemuddin claimed that said it was made 80 years ago.

Religious tension is high in Dunyapur where around 15 families belonging to the Ahmadiyya community reside.

Saleemuddin said that around six months ago, a private school run by a member of the Ahmadiyya community was forcefully closed down by residents. People took to the streets and to shut the school where many Muslim children were being educated free of cost, he said.

The next face of persecution may be the take over business and properties of the community, he feared.

Unfortunately, this is not the first such incident. Around two months ago, another Ahmadi graveyard located in Haveli Majokan district Sargodha was dug up, humiliating and angering community members.

He said the incidents of desecrating graves of the Ahmadiyya community have increased over the last few months. He said that till now, a total of 30 such cases have been recorded in the country.

source: thepersecution

Mindless EDL thugs storm Muslim exhibition in Cradley Heath market

A MUSLIM book stall in Cradley Heath market was stormed by over 25 thugs from the English Defence League this weekend.

The shocking attack occurred in front of shoppers, many of which were women and children, at the market at 2.30pm on Saturday.

The local Ahmadiyya Muslim book stall and Qur’an exhibition was attacked and volunteers were manhandled and abused by members of the Far Right organisation.

Shocked Ahmadiyya outreach worker Toby Ephram described the scene in the market.

He said: “About 25 of the EDL group stormed our stall in Cradley Heath pushing, shoving and threatening our members.”

“We have the book stall to raise awareness of our work in Britain and in the local community we are proud to be British Muslims and this incident saddened us.

“Our motto is ‘Love for All - Hatred for None’ and we do not meet violence with violence so we just stood there and did not respond to the provocation.”

He added: “I’d like to thank the police for responding to the problem so quickly and controlling the situation and we will be back as usual at the market on Saturday.”

Last week the News reported the Muslim group was setting up the stall and exhibition in a bid to ‘increase understanding and improve community cohesion’.

Halesowen and Rowley Regis MP James Morris condemned the incident and branded it an ignorant and mindless attack.

He said: “The people storming the stall may claim that they are defending their English identity, but tolerance for other people’s views and beliefs has long been a key part of what it means to be English.

“The Ahmadiyya Muslim Community in Cradley Heath actively works to help different sections of our society to live peacefully alongside each other, whatever their religion.”

He added: “This mindless attack is absolutely deplorable and can only have been caused by ignorance of the views and action of the Ahmadiyya Muslim Community locally.”

A spokesman for West Midlands Police said: “We were called at 1.40pm with reports of people causing a disturbance in the Market Square area of Cradley Heath. “Officers attended the scene and the groups dispersed.”

On Boxing Day 2009 Cradley Heath Mosque and Islamic Centre in Plant Street was burnt to the ground by arsonists.

source: www.halesowennews.co.uk

Peresmian Mesjid Terbesar di Skandinavia oleh Jamaah Muslim Ahmadiyah

Pemimpin Jamaah Muslim Ahmadiyah seluruh dunia, Hadhrat Mirza Masroor Ahmad telah secara resmi membuka Masjid Baitul Nashr di Oslo pada Jumat, 30 September 2011. Masjid ini merupakan masjid terbesar di wilayah Skandinavia dan memiliki kapasitas 4.500 jamaah. Terlihat dari jauh, masjid tersebut telah menempatkan dirinya sebagai landmark nasioanal dan simbol perdamaian.

Masjid ini telah diresmikan oleh Hadhdat Mirza Masroor Ahmad selama khutbah Jumat yang disiarkan langsung di seluruh dunia melalui MTA (Muslim Television Ahmadiyya) International. Peresmian masjid ini juga telah menyita banyak perhatian dari media dan disiarkan secara luas oleh media-media nasional Norwegia, diantaranya NRK.

Dalam Pidatonya Hadhrat Mirza Masroor Ahmad mengatakan bahwa berbagai media massa telah melakukan wawancara dengan beliau selama seminggu terakhir. Mereka masing-masing bertanya apa tujuan pembangunan dari masjid ini dan bagaimana perasaannya terhadap itu. Beliau menjawab kepada semuanya bahwa Masjid adalah tempat dimana perdamaian dalam masyarakat akan dipupuk melalui penyembahan terhadap Tuhan yang Maha Esa.

Kemudian pada hari itu, Jamaah Muslim Ahmadiyah di Norwegia menyelenggarakan resepsi resmi untuk menandai pembukaan masjid tersebut. Lebih dari 120 pejabat dari semua semua bidang masyarakat Norwegia menghadiri acara tersebut. Para tamu disambut oleh Amir Jamaah Ahmadiyah Norwegia, Zartasht Munir Khan, yang menginformasikan bahwa Masjid tersebut telah dibiayai sepenuhnya oleh Muslim Ahmadiyah. Beliau mengatakan bahwa ribuan jamaah telah memberikan kontribusi terhadap proyek ini termasuk ada yang sampai menjual rumahnya dan ada juga yang telah menjual mobilnya untuk mengumpulkan dana.

Menteri Pertahanan, Grete Faremo, menghadiri acara atas nama Pemerintah Norwegia dan juga beliau menyampaikan pesan atas nama Perdana Menteri Jens Stolenberg. Dalam komentarnya beliau mengatakan:

“Agama selalu memainkan peran penting di Norwegia. Norwegia baru juga memiliki peran sentral untuk agama. Jadi kita harus membuka semua pintu kita dan mengundang semua orang lain seperti yang kita lihat disini pada hari ini. Ini bukan tempat saya beribadah, tetapi terlepas dari ini saya masih merasakan kehangatan nyata disini.”

Puncak resepsi pada malam itu adalah pidato yang disampaikan oleh Hadhrat Mirza Masroor Ahmad. Dalam pidatonya beliau berbicara tentang hubungan antara Ahmadiyah dan warga lokal Norwegia. Beliau mengatakan:

“Hal ini sangat menggembirakan melihat bahwa terlepas dari perbedaan warna kulit dan ras, kalian semua secara kolektif bekerja untuk kemajuan bangsa. Kalian semua yang merupakan tamu kami, hari ini telah datang kesini karena hubungan anda dengan berbagai anggota Komunitas Ahmadiyah dan kalian semua telah merepon cinta sayang yang telah ditunjukkan oleh Ahmadi Muslim dengan cinta itu sendiri.

Beliau juga menggunakan kesempatan itu untuk berbicara tentang serangan teroris yang terjadi di norwegia awal tahun ini. Beliau berkata:

“Saya inign berbicara tentang tragedi mengerikan yang terjadi di Norwegia beberapa minggu lalu pada tanggal 22 Juli 2011.Dari perspektif masyarakat kami, setiap Ahmadi Muslim Norwegia, dari manapun mereka berasal, merasasakan sakit dan kesedihan yang mendalam atas insiden yang mengerikan itu.

Ketika kita merenungkan tragedi menjijikkan itu, biarkan menjadi jelas bahwa tidak hanya Ahmadiyah di Norwegia yang telah merasakan kehancuran dan kesedihan, tetapi sebenarnya semua Muslim ahmadi di seluruh dunia merasakan kerugian anda dan berbagi dalam kesedihan.Saya telah mengirimkan belasungkawa saya kepada pemerintah Norwegia, namun saya ingin mengambil kesempatan ini sekali lagi untuk mengungkapkan belasungkawa yang mendalam dari diri saya dan setiap Muslim Ahmadi di seluruh dunia, kepada keluarga korban, kepada pemerintah dan seluruh bangsa Norwegia.

Beliau menyimpulkan dengan mengatakan:

“Yakinlah bahwa setiap Muslim Ahamdi yang memasuki Masjid ini akan memiliki cinta sejati dan mendalam bagi umat manusia dan juga akan sepenuhnya mematuhi hukum negara ini. Yakinlah bahwa setiap Muslim Ahmadi yang memasuki masjid ini akan berada di garis depan mencoba untuk menghilangkan kekejaman dimanapun terjadi dan akan selalu siap untuk berkorban setiap diperlukan guna mencapai tujuan ini.”

source: agama-islam.org

Izinkan Anak Berbuat Salah

Kesadaran bahwa kesalahan dan kegagalan adalah manusiawi perlu dimiliki oleh siapapun, termasuk anak. Mendorong dan melatih anak agar memandang kesuksesan dan kegagalan dalam persektif yang benar penting dilakukan. Dalam hal ini orang tua berperan penting. Mendorong anak untuk berhasil tentu saja wajar dan bahkan harus. Namun hal itu perlu diimbangi dengan meneguhkan anak untuk bersikap realistis untuk menerima kegagalan. Orang tua juga perlu berbagi pengalaman bahwa tidak setiap tujuan pasti terwujud meski telah dipersiapkan dengan teliti dan matang.

Ka’ab bin Malik. Ia salah satu sahabat mulia Rasulullah shallallahu alaihi wa sallam. Ia juga pemuka sahabat kalangan Anshor dari suku Khazraj. Berkali-kali ia membersamai Rasulullah Shallallahu Alaihi wa Sallam dalam berbagai peperangan, tetapi tidak di perang Tabuk. Ketika sebagian besar sahabat bersiap untuk perang ini, Ka’ab bin Malik tak segera melakukan hal yang sama. Pada akhirnya ia memang tertinggal, tak ikut serta dalam peperangan ini. Karena kesalahan ini, Rasulullah dan sahabat-sahabat lain mengucilkannya beberapa lama hingga akhirnya Rasulullah Shallallahu Alaihi wa Sallam memberi kabar gembira: “Berbahagialah dengan hari terbaik yang engkau jumpai semenjak ibumu melahirkanmu.” Itulah kabar tentang diterimanya taubat Ka’ab bin Malik.

Kesalahan dan kegagalan sesungguhnya merupakan bagian dari perjalanan hidup karena kita memang tidak sempurna. Siapapun bisa melakukan kesalahan dan mengalami kegagalan, termasuk sahabat Ka’ab bin Malik sebagaimana dikisahkan di atas. Bahkan Nabi Adam pun pernah berbuat salah. Benar sabda Rasulullah Shallallahu Alaihi wa Sallam sebagaimana diriwayatkan At-Tirmidzi dan Ibnu Majah bahwa setiap bani Adam berbuat salah dan sebaik-baik orang yang berbuat salah adalah orang yang bertaubat.

Kesalahan dan kegagalan sesungguhnya melekat pada proses keberhasilan. Thomas Alfa Edison misalnya. Ia berhasil menemukan lampu pijar setelah melakukan 9.999 kali percobaan. Kegagalan dan kesalahan tersebut tidak menjadikannya putus asa. Justeru ia mengatakan bahwa dengan begitu ia mengetahui ribuan cara agar lampu tidak menyala. Sikap realistis inilah
yang tampaknya menopang kesuksesan Thomas Alfa Edison. Ia menerima kesalahan dan kegagalan sebagai sesuatu yang wajar dan menjadikannya titik tolak untuk maju dan berkembang.

Berhati-hati agar tidak melakukan kesalahan dan khawatir mengalami kegagalan tentu saja wajar. Namun, ketika kekhawatiran itu sangat berlebihan sehingga menghalangi untuk bertindak apapun, tentu tidak wajar. Inilah yang mungkin secara tidak sadar dilakukan orang tua yang sangat protektif kepada anaknya.

Lihatlah bagaimana orang tua dengan segera memegang sang anak yang sedikit terhuyung ketika sang anak baru berlatih berjalan. Lihat pula bagaimana orang tua segera mengatakan “Nak, jangan pilih warna itu, tidak cocok, Gunakan yang ini saja” ketika anak belajar mewarnai.

Orang tua sering begitu protektif dan tidak memberikan kesempatan kepada anak untuk mencoba berbagai hal dalam proses belajar mereka karena begitu khawatir anak melakukan kesalahan.

Tak disangsikan bahwa perilaku demikian didasari oleh rasa sayang mereka. Namun, perilaku demikian berpotensi meneguhkan keyakinan pada diri anak bahwa melakukan kesalahan dan mengalami kegagalan adalah tabu. Akibatnya anak cenderung menghindari tindakan apapun yang dipandangnya dapat menyebabkan kegagalan. Akibat selanjutnya bisa diduga bahwa hal itu akan membatasi mereka untuk berkreasi dan berkembang.

Kesadaran bahwa kesalahan dan kegagalan adalah manusiawi perlu dimiliki oleh siapapun, termasuk anak. Mendorong dan melatih anak agar memandang kesuksesan dan kegagalan dalam persektif yang benar penting dilakukan. Dalam hal ini orang tua berperan penting. Mendorong anak untuk berhasil tentu saja wajar dan bahkan harus. Namun hal itu perlu diimbangi dengan
meneguhkan anak untuk bersikap realistis untuk menerima kegagalan. Orang tua juga perlu berbagi pengalaman bahwa tidak setiap tujuan pasti terwujud meski telah dipersiapkan dengan teliti dan matang.

Di kelas, guru juga berperan penting untuk menumbuhkan kesadaran dan keyakinan bahwa melakukan kesalahan dan mengalami kegagalan adalah manusiawi. Bagaimana caranya? Sesekali guru perlu mengisahkan tokoh-tokoh hebat yang dalam kisah suksesnya juga pernah melakukan
kesalahan dan mengalami kegagalan. Kisah Ka’ab bin Malik dan Thomas Alfa Edison di atas dapat dijadikan contoh. Guru juga perlu memberikan rasa aman bagi anak untuk mencoba hal-hal baru dalam proses belajar mereka tanpa kekhawatiran akan dicerca jika melakukan kesalahan. Guru perlu meyakini bahwa anak .akan belajar dengan cepat jika mereka berada dalam
lingkungan yang menerima terjadinya kesalahan. Guru sebaiknya menghindari komentar atau pertanyaan yang bersifat negatif seperti: “bagaimana bisa kamu melakukan kesalahan seperti itu?” atau “kamu tidak mendengarkan saya ya… sehingga bisa salah seperti ini?”

Dalam kegiatan pembelajaran, guru seharusnya tidak bersegera memberikan rumus formal kepada anak untuk menyelesaikan suatu soal. Anak perlu diberikan kebebasan untuk melakukan eksplorasi dan menemukan cara mereka sendiri tanpa khawatir akan dicerca jika melakukan kesalahan. Hal ini akan mendorong anak berpikir kreatif dengan melihat berbagai kemungkinan
cara menyelesaikan soal. Mungkin saja cara mereka lebih kreatif dan lebih mudah dipahami, setidaknya oleh mereka sendiri. Namun, mungkin juga anak akan mengalami kesulitan dan menemui jalan buntu. Terhadap hal ini guru hendaknya membimbing mereka untuk mengenali kesalahan mereka dan memanfaatkannya untuk proses belajar mereka. Cara demikian akan memberikan pengalaman dan kemampuan berharga kepada anak. Pengalaman dimaksud adalah pengalaman menghadapi masalah, bukan menghindarinya, dan secara bebas berusaha menyelesaikannya tanpa takut gagal. Pengalaman demikian sangat penting bagi anak mengarungi kehidupannya kelak.

Membelajarkan anak agar menyadari bahwa melakukan kesalahan dan mengalami kegagalan adalah manusiawi memerlukan proses. Hal itu perlu dilakukan secara berkelanjutan sehingga anak memiliki perspektif yang benar dan berimbang dalam memandang keberhasilan dan kegagalan.

dari:
Izinkan Anak Berbuat “Salah”: Ali Mahmudi,Dosen Matematika Universitas Negeri Yogyakarta.
Fahma Vol.7 No.2, Februari 2010, hal. 14-15.

source: jilbab.or.id

DAMPAK BURUK MUSIK DI AKHIR ZAMAN

Wahai Ibnu Mas’ud ! Sesungguhnya Sa’ah itu mempunyai beberapa tanda. Dan sesungguhnya Sa’ah itu mempunyai beberapa syarat. Ingatlah ! Sesungguhnya di antara ilmu Sa’ah dan syarat-syaratnya itu apabila seorang anak laki-laki menjadi marah, dan jika hujan menjadi panas dan apabila keburukan-keburukan dicabut. Wahai Ibnu Mas’ud ! Di antara tanda-tanda Sa’ah dan syarat-syaratnya itu apabila seorang pendusta dibenarkan dan seorang yang benar didustakan. Wahai Ibnu Mas’ud ! Di antara tanda-tanda Sa’ah dan syarat-syaratnya itu adalah orang yang khianat dipercaya dan orang terpercaya dikhianati. Wahai Ibnu Mas’ud! Diantara tanda-tanda Sa’ah dan syarat-syaratnya itu adalah jika orang-orang yang sesuai saling menyambung hubungan komunikasi dan jika saudara-saudara sedarah saling memutuskan hubungan,. Wahai Ibnu Mas’ud ! Sesungguhnya di antara tanda –tanda Sa’ah dan syarat-syaratnya itu adalah apabila setiap suku dipimpin oleh orang-orang munafiqnya dan setiap pasar dipimpin oleh orang-orang jahatnya. Wahai Ibnu Mas’ud ! Sesungguhnya di antara tanda-tanda Sa’ah dan syarat-syaratnya adalah apabila seorang mukmin dalam suatu suku menjadi lebih rendah daripada uang. Wahai Ibnu Mas’ud ! Sesungguhnya diantara tanda-tanda Sa’ah dan syaratnya adalah apabila tempat imaman masjid diperindah dan hati tidak mengerti agama. Wahai Ibnu Mas’ud ! Sesungguhnya di antara tanda-tanda Sa’ah dan syarat-syaratnya adalah apabila orang laki-laki merasa cukup dengan laki-laki dan orang-orang perempuan merasa cukup dengan perempuan. Wahai Ibnu Mas’ud ! Sesungguhnya di antara tanda-tanda Sa’ah dan syarat-syaratnya adalah apabila masjid-masjid dijaga dan mimbar-mimbar ditinggikan. Wahai Ibnu Mas’ud ! Sesungguhnya di antara tanda-tanda Sa’ah dan syarat-syaratnya adalah apabila kehancuran dunia itu dibangun dan bangunan-bangunannya dirobohkan. Wahai Ibnu Mas’ud! Di antara tanda-tanda Sa’ah dan syarat-syaratnya adalah apabila jenis alat-alat musik yang bersenar banyak diunggulkan dan khamer diminum. Wahai Ibnu Mas’ud! Di antara tanda-tanda Sa’ah dan syarat-syaratnya adalah apabila banyak orang hina, pengumpat, suka memfitnah dan mengadu domba (provokator). Wahai Ibnu Mas’ud ! Sesungguhnya di antara tanda-tanda Sa’ah dan syarat-syaratnya adalah apabila banyak anak-anak zina ( Ath-Thabrani dalam Al-Kabir dari Ibnu Mas’ud ra dan Kanzul-Umal, Juz XIV / 38495 )

Komentar:
Hadits-hadits Rasulullah saw ini menubuatkan tentang datangnya Sa’ah kehancuran kaum yang durhaka, apabila tanda-tanda dan syarat-syaratnya sudah terjadi. Di antaranya adalah:
Apabila ilmu pengetahuan dan teknologi mencapai perkembangan sedemikian maju, seperti diciptakan sarana transportasi, informasi, dan komunikasi yang canggih. Sehingga jarak yang jauh hanya ditempuh dalam waktu yang pendek, seakan-akan jika jarak itu ditempuh pada zaman Rasulullah saw membutuhkan satu bulan, tatapi pada zaman akhir cukup satu minggu saja; yang dahulunya membutuhkan waktu satu minggu, dapat ditempuh hanya dalam waktu sehari; dan yang dahulu membutuhkan waktu sehari, dapat ditempuh hanya dalam waktu satu jam saja.
Apabila binatang-binatang buas sudah diteliti untuk diambil manfaatnya bagi kehidupan manusia.
Apabila anak laki-laki banyak yang marah kepada orang tuanya.
Apabila sudah banyak hujan rahmat Ilahi, tetapi kebanyakan manusia menolaknya, sehingga adzab Allah diturunkan kepada mereka.
Apabila orang-orang yang khianat dipercaya untuk memegang urusan yang mengakibatkan kerugian dan kerusakan besar bagi suatu bangsa.
Apabila orang benar didustakan dan orang dusta dibenarkan, akibat banyaknya kolusi dan nepotisme yang negatif.
Apabila terjadi putusnya hubungan sedarah, karena manusia lebih mementingkan hubungan yang seide dan serasi.
Apabila orang-orang munafiq sudah menjadi pemimpin daerah, suatu bangsa atau golongan.
Apabila pasar-pasar dipimpin orang-orang jahat.
Apabila kaum mukmin di suatu daerah atau suku sudah direndahkan dan dihinakan.
Apabila prajurit suatu bangsa diberi pakaian uniform yang indah, tetapi hati mereka penakut.
Apabila ada kaum laki-laki merasa cukup hidup dengan laki-laki dan ada kaum perempuan merasa cukup hidup bersama kaum perempuan.
Apabila masjid-masjid dijaga dan mimbar-mimbar ditinggikan.
Apabila banyak manusia yang membuat rekayasa untuk mendapatkan kemenangan politik dengan mendirikan bangunan-bangunan lalu mereka hancurkan.
Apabila banyak kaum muslimin sudah menyenangi musik, artis-artis dan minuman yang memabukkan yang menyebabkan iman dan akhlaq mereka rusak dan berubah seperti binatang.
Apabila banyak orang-orang yang mudah menghina, mengumpat, memfitnah dan memprovokasi untuk mengadu sesama bangsa atau golongan.
Apabila banyak anak-anak lahir akibat perbuatan zina.

source: abdulrozzaq.blogspot.com

Homeopathy, alternatif pengobatan yang aman

Kita tahu bahwa bisa ular? 'bisa' sangat mematikan. Namun, siapa sangka bahwa bisa ular itu sendiri dapat mengobati gejala keracunan akibat gigitan ular berbisa.

Bukan sulap bukan pula ilmu sihir. Metode pengobatan itu telah dipelajari dan ditemukan teori keilmuannya oleh pakar kesehatan dari dunia barat.

Berbagai metode pengobatan dilakukan oleh banyak tenaga ahli, baik secara medis dengan menggunakan dasar ilmu pengobatan dari barat, sampai pengobatan alternatif.

Pengobatan yang satu ini juga bisa dikategorikan sebagai pengobatan alternatif yang didasarkan pada ilmu dan literatur pengobatan medis ala barat. Relatif lebih aman, dan tidak mengakibatkan efek samping.

Homeopathy memiliki definisi bahwa sesuatu benda atau barang yang jadi penyakit, namun bisa dipakai untuk mengobati penyakit itu sendiri dengan dosis yang ditentukan.

Salah satu bukti pengobatan model ini adalah penemuan pengobatan dengan menggunakan bisa ular seperti disebutkan di atas.

"Dosis yang dimaksud adalah dosis ekstrak bahan obat yang telah ditipiskan dengan menggunakan teknik penipisan bio molekuler," ujar Soekarto, dokter spesialis kedokteran penerbangan yang telah mempelajari metode homeopathy melalui berbagai literartur asing dan berpraktik di RS Kramat, Jakarta Pusat.

Menurut keterangan Soekarto, homeopathy berbeda dengan jamu-jamuan. Meskipun pemilihan dan teknik pengambilan bahan obat sama dengan jamu, homeopathy tetap memiliki perbedaan dengan jamu.

Secara detail, jika jamu-jamuan mengolah bahan obat dengan mengambil sari atau ekstraknya saja untuk kemudian diminum, maka homeopathy menggunakan ekstrak bahan obat itu yang ditipiskan sedemikian rupa hingga mencapai dosis sekecil mungkin sesuai dengan kebutuhan.

Dan dokter barat yang pertama kali memperkenalkan metode pengobatan homeopathy adalah Samuel Hahnemann (1755-1843), dokter asal Yunani yang telah lama memperdalam ilmu kedokterannya di Jerman.

Berbagai teori kedokteran dan literaturnya telah banyak ditinggalkan di negara itu yang kemudian diperkuat dan dikembangkan oleh dokter lainnya. Sebagai dokter spesialis penerbangan, Soekarto merasa perlu mempelajari metode pengobatan ini untuk para penerbang.

"Semua pilot tidak diperbolehkan mendapatkan pengobatan penyakit dengan menggunakan obat-obatan kimia, maka pengobatan dengan metode seperti ini sangat diperlukan," ujar Soekarto yang ditemui Bisnis di rumah sekaligus tempat praktik di Cibinong, Bogor.

Maka tidak salah jika Soekarto mempelajari metode pengobatan seperti ini sampai ke berbagai negara seperti Jerman, Belanda, dan AS.

"Terserah orang mau bilang apakah ini pengobatan alternatif, karena memang ini pengobatan alternatif tetapi didasarkan pada literatur ilmu kedokteran barat."

Sembuhkan penyakit

Dengan homeopathy, berbagai penyakit dapat disembuhkan, mulai dari gejala penyakit ringan, sampai penyakit yang sangat parah. Bukan hanya itu saja, penyakit psikis seperti depresi dan trauma juga dapat disembuhkan.

Berbagai bahan pengobatan homeopathy dapat digunakan. Seperti misalnya bunga matahari dapat digunakan untuk menyembuhkan masuk angin sampai gejala depresi. Atau tanaman tempuyung yang dapat digunakan untuk menghancurkan batu ginjal menahun.

Serta berbagai macam tanaman dan buah lain yang dapat menyembuhkan berbagai penyakit dengan metode penipisan tertentu. "Semua itu dilihat dan ditentukan dalam buku khusus berjudul Vademicum, buku panduan khusus pengobatan homeopathy," ujar Soekarto.

Berbekal pegetahuan berbagai literatur homepathy, serta perkenalannya dengan dokter ahli di berbagai negara, Soekarto sendiri telah menghasilkan obat hasil pengolahan dengan homepathy yang dinamakan Antucol.

Cairan obat dari ekstrak tanaman pettivera alliacea atau pohon tangguh ini dapat menyembuhkan berbagai penyakit yang disebabkan oleh mikroba, sakit kandung kemih, kencing manis, mengobati benjolan daging tumbuh yang tidak normal, kejang otot, dan encok.

"Tentu metode penipisan secara bio molekuler untuk menghasilkan obat ini hanya dapat dilakukan oleh ahli dan menggunakan alat khusus," Soekarto menambahkan.

Mengenai risiko pengobatan ini, Soekarto meyakinkan bahwa metode homeopathy tidak menimbulkan gejala efek samping apapun. Dengan hasil penipisan itu yang memiliki sifat tidak berwarna, berbau dan berbentuk cairan, obat ini juga lebih aman dan mudah dikonsumsi.

source: beritajitu.com

Another Ahmadi Muslim killed in Pakistan

5th September, 2011
PRESS RELEASE

Another Ahmadi Muslim killed in Pakistan
Naseem Ahmad Butt (55), was martyred in Faisalabad

It is with great sadness that the Ahmadiyya Muslim Jamaat hereby confirms that on 4 September 2011, a well-known and respected Ahmadi Muslim, Mr Naseem Ahmad Butt (55), was martyred in Faisalabad, Pakistan.

Naseem Ahmad Butt was sleeping in his home in Muzzaffar Colony, Faisalabad when four unknown assailants jumped over the wall of his home and fired at him. He was shot in his stomach and chest. The assailants immediately fled the scene.

Naseem Ahmad Butt was left critically injured and was taken to hospital. Despite attempts to revive him, he passed away at approximately 9am local time.

Naseem Ahmad Butt was a peaceful and law abiding citizen who was kind and generous to all. He served the Ahmadiyya Muslim Jamaat with great distinction throughout his life.

He is survived by his wife, four daughters and one son. He has been buried at Bahishti Maqbara, Rabwah.

The Press Spokesman of the Ahmadiyya Muslim Jamaat, Abid Khan said:

“The religious extremists within Pakistan have taken yet another innocent life. What they perhaps fail to realise is that through their actions they are harming the entire peace and stability of Pakistan as a whole. Hatred and persecution of any organisation or group must be condemned by all those who believe in tolerance and love for humanity. Such attacks serve only to destabilise society and to spread discord”

This latest murder continues the trend of Ahmadi Muslims being targeted in Faisalabad. One year ago, a cousin of the deceased, Mr Naseer Ahmad Butt was also martyred in a brutal and barbaric fashion. Furthermore, recently leaflets were openly distributed in the city, stating that the killing of Ahmadi Muslims was worthy of praise and would be rewarded by God. These leaflets contained the names and addresses of various Ahmadi Muslims and it seems that this latest killing was likely motivated by such hate propaganda.

The International Community, Media and Human Rights organisations are all urged to take action to safeguard the basic human and civil rights of Ahmadi Muslims both in Pakistan and in other countries where they face discrimination. In an era where freedom of religion and belief is accepted as a basic human right throughout the world it is of disbelief that anti-Ahmadiyya legislation is still active and indeed still being enforced in Pakistan. If such hatred and sectarianism is allowed to continue then it is inevitable that further tragedies will occur.

22 Deer Park Road, London, SW19 3TL UK
Tel/Fax: 020 8544 7613 Mob: 077954 90682
Email: press at ahmadiyya.org.uk

Press Secretary AMJ International

source: thepersecution.org

Laylatul Qadr - the Night of Destiny

Hudhur gave a discourse on Laylatul Qadr, (the Night of Destiny) and the last ten days of Ramadan. Hudhur began by recitation of Surah Al Qadr. The translation reads:

In the name of Allah, Most Gracious, Ever Merciful Surely, We sent it down on the Night of Destiny. And what should make thee know what the Night of Destiny is? The Night of Destiny is better than a thousand months. Therein descend angels and the Spirit with their Lord’s decree concerning everything. Peace – so will it be even at the rising of the dawn. (97:1-6)

Hudhur said in a few days we will enter the last ten days of Ramadan, during which, according to traditions, Laylatul Qadr falls. This is a night of particular spirituality in which God looks down on His servants in a special way. Muslims in general give a lot of significance to the last ten days of Ramadan. Even those who are not so attentive in the first two sets of ten days of the month try and improve their spiritual condition in the last ten days. People in our Community are also inclined to enhance their worship of God in the last ten days. Ahadith prove that Laylatul Qadr falls in the last ten days of Ramadan and it is a night of tremendous significance. However, can it make one a true believer and servant of God if effort is only made in the last ten days of Ramadan and the rest of the year is spent in disregard? God states that He created men and Jinn so that they may worship Him. Concentration of worship in search of a special spiritual night in the last ten days of Ramadan to make up for an entire life time’s worship takes one away from this basic objective of creation.

If God so wills, He manifests His special grace for the consolation of His servant, creating a condition, by virtue of which this special night is granted. His servant experiences a wondrous spiritual state. That is, fulfilling the pledge of worship of God, in which man notices spiritual development and enhancement every moment, indeed should notice it. When man fasts while reading and reflecting on the Qur’an and primarily fasting in order to enhance his devotion to God, indeed God sees that man is putting the commandments in practice to the best of his ability, and is supplicating and calling God in view of: ‘I am near. I answer the prayer of the supplicant when he prays to Me.’ (2:187), not only does God listen to prayers, rather He grants Laylatul Qadr in accordance to His promise during which He comes down to earth, near His servants. When man fulfils his pledge, God raises man’s spiritual state. If there is ever any deficiency, it is on our part, in our effort and our practices. God provides this blessed month every year with its last ten days and Laylatul Qadr, which is the highest point of attaining nearness to God. How much effort should then be made on man’s part! The spiritual experience of this special night brings about amazing transformation in a person and so it should, otherwise the due of the night is not fulfilled. If one believes one has experienced Laylatul Qadr, the worship of which night is better than the worship of 1000 months, and thinks he does not need any more worship, he is misled. In fact Lalilatul Qadr makes one a servant of God in an enhanced manner and in such a situation Divine beneficence flows. God states that when man endeavours to gain His nearness, honours and nurtures his pledge, He listens to prayers and continues to bestow.

The Promised Messiah (on whom be peace) said that Laylatul Qadr is a time of purification for man so that he may become compliant to all God’s commandments. Hudhur said the month of Ramadan comes so that we may bring about such a transformation, search for Laylatul Qadr in the last ten days. The Holy Prophet (peace and blessings of Allah be on him) made special effort during the last ten days of Ramadan and strove hard in worship of God. He would stay up at night and wake his family up. Not only did he increase his own worship in these days he could not tolerate that his family should be deprived of the immense blessings of God’s grace in the last ten days. Even the duration of his worship during ordinary times as well as its beauty cannot be assessed, let alone the state of his worship in the last ten days; it is beyond our imagination. Thus was the model he established for us. May God enable us to create such an environment in our homes to facilitate our forgiveness.

The Holy Prophet (peace and blessings of Allah be on him) said that one who fasts with fervour of belief and to gain pleasure of God, has his/her previous sins forgiven and one who wakes up for Laylatul Qadr with a passion of belief will have his/her previous sins forgiven. Hudhur explained fasting in Ramadan is conditional that it is done to strengthen belief and gain God’s pleasure, otherwise God has no interest in a person staying hungry. Observation of Laylatul Qadr is also conditional that it is done to gain sincere pleasure of God and not for the fulfilment of any worldly reasons. Hudhur said God’s pleasure should be foremost in our prayers.

The Holy Prophet (peace and blessings of Allah be on him) said that Laylatul Qadr should be searched in the last ten days. If one is weak and vulnerable he/she should never be overcome in the last seven nights. Hudhur explained that if for some reason one cannot avail of the blessing of Ramadan, every excuse should be discarded in the last ten days. In another tradition the Holy Prophet (peace and blessings of Allah be on him) said, ‘it [Laylatul Qadr] has been shown to some of you in the first seven nights of the last ten days and to others in the last seven nights.’ Hudhur said this clarifies the earlier Hadith that there is no specifically appointed night, rather it can fall on any night of the last ten days. Some ahadith mention looking for it in the odd nights of the last ten days.

Hudhur explained that whoever experiences Laylatul Qadr does so by virtue of a very special blessing of God. It is most important to value this experience and that can be by continually developing in one’s spirituality. The worship of this one night is better than that of a 1000 months. Hudhur said 83 years make up 1000 months. Thus if one experiences it, one’s lifetime’s prayers - that are good for a believer - are accepted. All prayers made are not good in God’s sight; He thus accepts what He deems good. This night also gives a believer a higher spiritual status and the descent of angels brings a revolutionary change in a believer’s connection with God. And one night’s worship becomes equal to a lifetime’s worship. This is because one attains the objective of one’s creation; for once having attained it, a believer continually strives to develop in this.

Hudhur said this night has extensive significance as explained by the Promised Messiah (on whom be peace). One significance of the Quranic verse ‘Surely, We sent it down on the Night of Destiny’ is the revelation of the Holy Qur’an. The complete Shariah that was revealed in the month of Ramadan, as the Qur’an also declares: ‘The month of Ramadan is that in which the Qur’an was sent down …’ (2:186). Not only did its revelation begin in Ramadan, but angel Gabriel (on whom be peace) would repeat its recitation each Ramadan with the Holy Prophet (peace and blessings of Allah be on him). It also signifies that it was a need of the time that a perfect guidance is revealed, as the Qur’an states, it was a time when: ‘Corruption has appeared on land and sea…’ (30:42). The disorder that engulfed the world at the time was of incomparable scale and it was required that a perfect Book be revealed. As the Qur’an states:

‘The Praiseworthy, the Lord of Honour, By this perspicuous Book. Truly, We revealed it in a blessed Night. Truly, We have ever been warning against evil In it all wise things are decided, By Our own command. Verily, We have ever been sending Messengers, As a mercy from thy Lord. Verily, He is the All-Hearing, the All-knowing,’ (44:2-7).

Hudhur said thus this clear and open Book of guidance was revealed in this blessed time and night to the perfect man who was restless for mankind to worship the One God and consider Him All Powerful, rather than make a humble mortal son of God and make his death a source of salvation. It was in acceptance of the prayers of the perfect man (peace and blessings of Allah be on him) that this perfect Shariah was revealed which not only became a source of enlightenment in the dark era 1400 years ago, rather, it will continue to do so till the Day of Judgement, just as the Prophet (peace and blessings of Allah be on him) will remain the Seal of all the Prophets and the last law-bearing Prophet. And each time, distraught by the state of the world, God’s servants will supplicate to Him and implore Him, He will console them by fulfilling: ‘…Verily, He is the All-Hearing, the All-knowing,’.

The Promised Messiah (on whom be peace) who was the true and ardent devotee of the Prophet (peace and blessings be on him) and was sent in his complete subordination said that an exquisite point found in Surah Al Qadr is that when a reformer descends from heavens, angels descend with him and attract eager people to the truth. Thus, at a time of spiritual darkness when people are inclined towards religion, it is a sign that a reformer is about to come down from the heavens. At this time two types of actions take place. One that grants purification of the soul to people and as a result hones their wisdom. The second action although sharpens wisdom but the soul does not reach the truth, rather it becomes an evidence of: ‘In their hearts was a disease, and Allah has increased their disease to them…’ (2:11) just as it happened in the times of all Prophets of God. When angels descend with Prophets of God each soul is stirred. Those who have truthful nature are drawn to the truth but others who were inclined to satanic ways although are stirred and also drawn towards religious matters but they do not turn to the truth. The effect on the good-natured is good and bad on the bad-natured. Each Prophet’s era has a Laylatul Qadr when the Book that has been given to him is revealed. The greatest Laylatul Qadr was that of the Holy Prophet (peace and blessings of Allah be on him) and the extent of his Laylatul Qadr reaches up to the Day of Judgement. At a time when a deputy of the Holy Prophet (peace and blessings of Allah be on him) is about to come, hearts are stirred again. The Laylatul Qadr appointed for the time of the descent of this deputy is in fact a branch or a shadow of the Laylatul Qadr of the Holy Prophet (peace and blessings of Allah be on him). During this time, which will last till the Day of Judgement, and regarding which the Qur’an states: ‘In it all wise things are decided’ (44:5) spiritual knowledge will be spread all over the world. It is the way of God that His word is revealed during Laylatul Qadr just as His Prophet comes at this time. This is also when His angels descend and people are drawn to piety. The angels start from the dark night of ignorance till the break of dawn attracting eager people to the truth.

Remarking on the beautiful writing of the Promised Messiah (on whom be peace) Hudhur said if the world, especially the Muslims, understood his message, rather than oppose it, they would become his helpers. Hudhur said the reasoning given by the Promised Messiah is very strong and those who wish for peace and are looking for a reformer and are awaiting the Messiah should think and reflect as the Promised Messiah (on whom be peace) said that if at a time of spiritual darkness people are inclined towards religion, it is a sign that a reformer is about to come down from the heavens. At the time of his advent people were desperately waiting for someone but when he made his claim, a section of the society opposed him while some accepted him and thus accomplished their worldly life and the Hereafter. Hudhur said time and again the Muslims announce that Khilafat is needed to take care of the Islamic world. How can there be Khilafat, unless the Messiah comes? In the time of the Holy Prophet (peace and blessings of Allah be on him) the pious-natured recognised him but people like Abu Jahl who considered himself very wise was destroyed. In the time of the Promised Messiah (on whom be peace) we see the example of Hadhrat Maulana Nur-ud-din and Sahibzada Abdul Lateef shaheed (may Allah be pleased with them both) who in spite of hailing from far off places came to him and accepted him. Whereas Maulwi Muhammad Hussain Batalwi was close by but remained deprived. Those who do not have the capacity to accept piety are arrogant and self-centred and their wisdom also becomes negative and because of their negativity their spiritual condition deteriorates.

Hudhur said the condition of those who reject the Promised Messiah (on whom be peace) in the current times is the same. In their assumption they make pious statements but they have no effect because they are the detractors of one who has been sent by God.

Hudhur said Tahir Nadeem sahib has been chronicling about the Arab Ahmadis in Al Fazl. Writing about the events leading up to the acceptance of Tahir Hani sahib, a life devotee who is working very hard, he relates that initially he tried every scheme to reject the message of Ahmadiyyat. He then read some books which took him to a religious scholar, who in his opinion had the capability to refute the message. However all he did was scoff at the books. Hani sahib arranged a debate of the scholar with Mustapha Thabit sahib in which he did not measure up. Eventually he left the scholar and God guided him to Ahmadiyyat. Hudhur said in spite of possessing religious knowledge those who reject the Promised Messiah (on whom be peace) run out of reasoning. Today too, those who claim to know religion follow satanic practices. As the Promised Messiah (on whom be peace) has explained the period of the Laylatul Qadr granted to the Holy Prophet (peace and blessings of Allah be on him) extends till the Day of Judgement and it is through it that pious-natured are coming to the message of truth. However, the wretched are losing the way. Hudhur said this era of Laylatul Qadr has been re-established on a shadowy basis because of his deputy, the Promised Messiah (on whom be peace). In the current age we can attain Laylatul Qadr by valuing and recognising this Laylatul Qadr.

There are various states of people: follow religion properly, avail of Divine beneficence by virtue of pious nature or presume oneself to be the caretaker of religion and create oppression and brutality in the name of religion, similarly use of certain inventions to trample human morals and values, while other [inventions] are beneficial to the believers and are becoming a source to spread the word of God. All these positive and negative aspects are a proof of the advent of one sent by God and Laylatul Qadr. It is worth noting here that God states that the descent of angels continues till ‘the rising of the dawn’. The angels have been descending from the time of the Holy Prophet (peace and blessings of Allah be on him) when Islam was triumphant. That was the ‘rising of the dawn’ which cannot and will not return. This is when religion was perfected. However, as the Promised Messiah (on whom be peace) said this condition continues to manifest in the time of the ‘deputy’ in a shadow-like basis. This light remained for thirty years during the era of Khilafat e Rashida. Gradually spiritual darkness spread and was followed by complete darkness. Today, again it has re-emerged with the advent of the Promised Messiah in a shadow-like basis. This is the age following the ‘rising of the dawn’ which, in a way came to an end at the passing away of the Promised Messiah (on whom be peace).

In order to seek beneficence from this new day that has dawned, in order to protect the triumphs that are destined for Ahmadiyyat Islam from worldly flamboyance and to continue to raise the levels of spirituality, God reminds us of Laylatul Qadr each year in Ramadan.

In one way the era of the Holy Prophet’s Laylatul Qadr finished at his passing away with and the revelation of the Holy Qur’an at ‘the rising of the dawn’, but in another way it will continue with the message for the Ummah to pay the dues of the Qur’an and Ramadan and reap the benefits of this very special night. By creating this recurrent spiritual ambiance, God has bestowed a huge favour. If, in appreciation of this, we discharge of our obligations, we will continue to avail of the beneficence issued by the Holy Prophet (peace and blessings of Allah be on him). May God always confer His blessings on us. Our detractors, in their presumption, harass us and wish to see us in darkness, wish our destruction and in their presumption hope to devastate us, but Divine communities are not wasted nor can they be destroyed. May the harassment that has been ongoing in Pakistan bring about an arrangement of Laylatul Qadr and may we see that manifestation of ‘the rising of the dawn’ which manifests in the form of enduring peace and triumph.

sorce: alislam.org

Why I Believe in Islam

The following is an extract from the writing of Mirza Bashiruddin Mahmood Ahmad—the second successor to the Promised Messiah and Mahdi, founder of the Ahmadiyya Movement in Islam.

I have been asked to state why I believe in Islam. When I put the question to myself, the reply I received was, for the same reason for which I believe in anything else, that is to say, because it is the truth. A more detailed reply would be that in my view the central doctrine of all religions is the existence of God and man's relationship with Him, so that the religion that can succeed in establishing a true relationship between God and man must be true, and the truth of a faith is surely a sufficient reason for believing in it.

Islam claims that the Creator of this universe is a living God and that He reveals Himself to His creatures in this age in the same manner in which He used to reveal Himself in the ages past. This claim can be tested in two ways. God may either manifest His signs direct for a seeker after Him, or the seeker may come to believe in God by studying the life of a person to whom God has revealed Himself. As by the Grace of God, I happen to be one of those people to whom God has on many occasion and in a supernatural way revealed Himself. I stand in need of no further reason for believing in truth of Islam than that I have experienced the truth in my own person.

For the benefit of people who have had no similar experience, however, I proceed to relate the grounds which, in addition to my personal experience, have been the cause of my believing in Islam.

First of all, I believe in Islam for the reason that it does not compel me to accept all those matters the sum total of which is called Religion merely on authority, but furnishes convincing arguments in support of its doctrines. The existence of God and the nature of His attributes, angels, prayer and its effects, Divine decrees and their sphere, worship and its need, Divine Law and its benefits, revelation and its importance, resurrection and the life after death, heaven and hell -- with regard to every one of these, Islam has given detailed explanations and has established their truth with strong arguments to the satisfaction of the human mind.

Islam, therefore, furnishes me not only with faith, but also with the certainty of knowledge which satisfies my intellect and compels it to admit the need of religion.

Secondly, I believe in Islam as it does not base itself upon the experience of people who have passed away, but invites everybody to a personal experience of that which it teaches and guarantees. It claims that every truth can, in some manner or the other, be put to the test in this world, and it thus satisfies my reason.

Thirdly, I believe in Islam as it teaches that there can be no conflict between the word of God and the work of God, and thus resolves the supposed conflict between science and religion. It does not ask me to ignore the laws of nature and to believe in things which are contrary to them. On the contrary, it exhorts me to study the laws of nature and derive benefit from them. It teaches me that, as revelation comes from God and He also is the Creator of the universe, there can be no conflict between that which He does and that which He says. It invites me, therefore, in order to understand His revelation, to study His work, and in order to realize the significance of His work, to study His word, and thus satisfies my intellectual yearning."

Fourthly, I believe in Islam as it does not seek to crush my natural desires but guides them along right channels. It does not, by altogether crushing my desires, reduce me to a stone; nor does it, by leaving them uncontrolled and unrestrained, reduce me to an animal, but, like an expert irrigation engineer who harnesses uncontrolled waters and makes them run into irrigation channels, thereby bringing prosperity to waste areas, it converts my natural desires by proper control and guidance into high moral qualities."

It does not say to me: God has given you a loving heart but forbids you to select a life companion, or that He has endowed you with the sense of taste and the capacity to appreciate good food, but has forbidden you to eat such food. On the contrary, it teaches me to love in a pure and proper way which would ensure through my progeny the perpetuation of all my good resolves. It permits me to use good food, but within proper limits, lest I should eat my fill and my neighbor should go hungry. By thus converting my natural desires into high moral qualities, it satisfies my humanity.

Fifthly, I believe in Islam for the reason that it has dealt fairly and lovingly not only with me but with the whole world. It teaches me not to discharge my duties towards myself but insists upon my dealing fairly with every other person and thing, and has furnished me with proper guidance for this purpose.

For Instance, It draws attention to the rights of parents and the duties which children owe to their parents. It admonishes the children to behave obediently and tenderly toward their parents, and has made the latter heirs to that which the former may leave. On the other hand, it enjoins love and affection upon the parents for their children and imposes upon them the duty of bringing up their children well, training them in good qualities and looking after their health, and has also made them heirs to their parents.

Similarly, it enjoins the best relationship between husband and wife and requires each to have due consideration for the need and desires of the other and that they should behave affectionately towards each other. This was put beautifully by the Holy Founder of Islam when he said:

" A person who mistreats his wife during the day and loves her at night, acts in complete contradiction to the beauty of human nature."

He also said:

" The best of you are those who treat their wives best."

Again he said:

"A Woman is fragile, like glass, and men should, therefore, treat a woman with delicacy and tenderness, as they would handle an article made of glass."

Islam has laid special stress upon the education and training of girls. The Holy Prophet has said:

"A person who brings his daughter up well and gives her a good training and education, thereby earns paradise."

Islam has made daughters the heirs of their parents along with the sons.

Again, it has laid down fair rules for the guidance of the rulers and the ruled. It says to the rulers that the authority vested in them is not their private property but is a trust and that they should discharge the obligations of that trust to the utmost, like upright and honest people, and should carry on government in consultation with the people. It says to the ruled, the power to choose your rulers has been bestowed upon you as a gift from God and you should, therefore, be careful to invest only such persons with governing authority as fully deserve it, and after vesting this authority in them, you should give them your fullest cooperation and should not rebel against them, for if you do so, you are merely seeking to demolish that which your own hands have built.

It has also regulated the rights and duties of the employer and employed. It says to the employer: You must render to the workman his full due even before his perspiration is dry on his body and should not look down upon those who work for you, for they are your brothers whose care has been entrusted to you by God and who are the true supporters of your prosperity. You should, therefore, not be so foolish to seek destroy that which constitutes you own support and the basis of your power. It says to the workman: When you are engaged to execute a piece of work for somebody, you should discharge your obligation honestly and with due care and diligence.

It says to those who have been endowed with abundance of physical health and strength that they should not behave oppressively towards the weak, nor treat contemptuously those who suffer from some physical defect of blemish; for these ought to excite one's pity rather than one's contempt.

It says to the wealthy: You have been charged with the duty of looking after the poor and you must set aside one fortieth of your substance every year so that it may be employed in the relief of poverty and distress and for the advancement of those who lack the means of advancement. It teaches them not to enhance the disabilities of the poor by lending money to them on interest but to help them with free gifts and free loans, pointing out that wealth is not given to a man that he may spend his life in luxury and riotous living, but that he should use it for the advancement the whole humanity and should thus deserve the best reward here and hereafter.

On the other hand, it also teaches to the poor not to look with envy and longing upon that which has been given to other people, as these feelings gradually darken the mind disable a person from developing such good qualities as he himself been endowed with it, therefore, exhorts the poor to devote their attention towards developing such talents as God has bestowed upon them, so that they should progress along beneficent lines. It directs governments to afford facilities for the poorer sections of the community for such advancement and not to permit all wealth and power to be concentrated in a few hands.

It reminds those whose ancestors had attained dignity and honor as the result of noble efforts that it is their duty to maintain that dignity and that honor with their own noble efforts, and it warns them against looking down upon others who have not been blessed in the same way, as God has made all mankind equal. It reminds them that God, who has bestowed these honors upon them, can bestow greater honors upon others, and that if they misuse the position to which they have been called and transgress against those who have not been similarly endowed, they will be laying the foundations of future transgressions against themselves by those who are now transgressed against. They should, therefore, take no pride in proclaiming their own greatness, but should take pride in helping others to become great, for true greatness belongs only to him who tries to raise his fallen brother to greatness.

Islam teaches that no nation should transgress against another nation, nor should one state transgress against another, but that nations and states should cooperate with each other for the purpose of advancing the interests of the whole humanity. It forbids some nations and states and individuals from uniting with each other in order to conspire against other nations and states or individuals. On the other hand, it teaches that nations and states and individuals should covenant with each other to restrain each other from aggression and to cooperate with each other in advancing those that are backward.

In short, I find that Islam provides conditions of peace and comfort for me and for all those who may wish to tread path prescribed by it, whoever they may be, whatever they may be and wherever they may be, in whatever position I place myself, I find that Islam is equally useful and beneficial for me and mine, for my neighbors, for people whom I do not know and have not even heard of, for men and for women, for the aged and for the young, for the employer and the employed, for the rich and for the poor, for great nations and for small, for internationalists and for the nationalists, and that it establishes a sure and certain relationship between me and my Maker.

I believe in it and how indeed could I give it up and accept something else in its place.

Source: www.alislam.org

The Lost Tribes of Israel

(This paper was presented at the International Conference on Deliverance of Jesus from Cross held at Commonwealth Institute, London, on June 2-4 1978)

The three most important world religions -- Judaism, Christianity, and Islam -- have a deep though conflicting interest and involvement in Jesus. Among them, the three religions claim adherents who account for a vast majority of the world population. The present conference is designed to focus world attention on a matter of great importance so that the controversy around the person of Jesus is resolved and all seekers after truth are enable to shed their wrong beliefs. It certainly is an invitation to each one of us to reflect deeply on the matter, weigh objectively the evidence and historical proof now available, and acknowledge the truth even if it should be in conflict with our present beliefs.

The enigma surrounding the crucifixion of Jesus and his post-crucifixion life among the lost tribes of Israel was first untangled through Divine guidance by Hazrat Mirza Ghulam Ahmad, the Promised Messiah, in his book "Jesus in India" which was written as far back as 1899. The evidence on the subject, which has been put together from older books, has only confirmed the thesis which he had presented some 80 years back. The controversy still persists, the differences still exist, but the consensus in the direction pointed out by the Promised Messiah at the close of the last century, is unmistakable. We believe it is only a matter of time before the world will be compelled to acknowledge the truth which Divine guidance had revealed to him. This will have a profound impact on the adherents of all the three great world religions and will greatly help them to reach common ground from which should arise an era of tranquility and peace after which humanity strives ceaselessly, but without success so far.

It is relevant to briefly summarize the beliefs about Jesus of the vast majority of adherents of the three religions.

The Jews totally reject Jesus, share no part of his mission and, indeed, believe that according to the Old Testament his death on the cross was an accursed death. (Deuteronomy 21:23)

The Christians, on the other hand, claim that Jesus died on the cross in atonement of the sins of humanity, was resurrected soon thereafter, and then ascended to Heaven.

The vast majority of orthodox Muslims believe that Jesus was never put upon the cross, ascended bodily to heaven, and will come down to earth again to smash the cross and what it stands for and to purify the faith of the believers.

In common with other Muslims, the Ahmadiyya Community believes that Jesus was a righteous prophet raised by God among the Israelites. The Ahmadiyya version of the crucifixion is that Jesus did not die on the cross. When he was taken down from the cross he was still alive but only in a state of swoon or unconsciousness. He was removed to the sepulcher by his close friends and followers. Healing ointments and herbs were administered to his wounds and he was restored to health. He then travelled to the East in search of the lost ten tribes of Israel in fulfillment of his Divine mission, lived to a ripe old age, died and buried in Kashmir. References to his Second Advent are not to be interpreted as his return in his physical body but relate to the advent of one who would come in his power and spirit, with many similarities; he will restore and revive the beliefs and faith of the Muslims and others in the true teachings of Islam.

Before I revert to the proclaimed Divine mission of Jesus to the lost tribes of Israel, it will be helpful to show that he did not die on the cross. Since this is not the main subject of my address, and will no doubt be covered by other speakers, I will confine myself to brief references in support of Jesus' survival from the cross. This alone can form the basis of his subsequent travels in search of the lost tribes of Israel in the post-crucifixion period of his life.

The fact that Jesus did not die on the cross can be established on the basis of evidence drawn from the following sources:

(a) The Scriptures and the Holy Quran;

(b) Medical evidence;

(c) Other historical proof.

Evidence in Scriptures and the Holy Quran

Let us first examine the evidence provided by the Scriptures and the Holy Quran.

1. First of all, the prophecy of Jesus himself as recorded in Matthew 12:39,40 and Luke 11:29,30. There shall be no sign given to it but the sign of Jonah, the prophet. For as Jonah was three days and three nights in the whale's belly, so shall the son of man be three days and three nights in the heart of the earth. Now it is an admitted fact that Jonah entered alive into the whale's belly and also came out alive. Jesus tells us that he shall be in the heart of the earth in the same manner as Jonah entered alive into the whale's belly. In other words, he would enter alive into the heart of the earth and come out alive. No other interpretation can establish a similarity between the two. In citing his resemblance with the prophet Jonah, Jesus foretold his own end, indicating that he would not die on the cross but would, like Jonah, be only in a state of unconsciousness.

2. The old Testament says that "a person who dies on the cross is accursed of God". Such a death is inconceivable for a righteous prophet of God and the occurrence of such an event deserves to be rejected out of hand on that score alone.

3. After Jesus was taken down from the cross, his body was handed over to Joseph of Arimathaea - a respectable, noble man of the neighborhood commanding great influence with everyone, including the Romans. He was a secret disciple of Jesus. The handing over of the body of Jesus to him was part of the design of Pilate to save Jesus, since Pilate, both under the influence of his wife's dream and his own conviction, was favorably disposed towards Jesus. Whatever hostile action he took against Jesus was only out of fear of the Jews. Joseph found that Jesus was, in fact, not dead but only unconscious, and removed him to a large new sepulcher in a garden close by.

4. The Gospels afford further proof that it was not in celestial body but in the same body of flesh and bone which had been nailed to the cross that Jesus appeared to his disciples after his supposed death. Thus we read that Jesus appeared to the eleven disciples as they sat at a meal (Mark 16:9,14). And when they saw him they supposed that they had seen a spirit. But he showed them his hands and feet and asked them to handle him saying, "A spirit hath not bones and flesh as ye see me have." Then he took from them a piece of broiled fish and honeycomb and ate it before them (Luke 224:39-43). It is evident that the acts which Jesus performed, like eating, drinking, sleeping, holding conversations and taking a long journey, were performed with a human body and not with a celestial body. This proves irrefutably that Jesus did not bodily rise to Heaven.

The Gospels said that Jesus remained on the cross for a very short time and, because of the sanctity of the Sabbath on the following day and the storm on that afternoon, his body was removed speedily from the cross. His wounds were treated with a special ointment and, on gaining strength, he escaped to Galilee.

Let us now see what evidence the Holy Quran provides on the subject. It is stated in the Holy Quran:

The Jews did not slay Jesus nor did they put an end to his life on the cross but simply were in doubt concerning his end. In other words, they imagined that Jesus had died on the cross which was, in fact, not true.

Another verse of the Holy Quran regarding Jesus runs thus:

He would be distinguished in this world and in the next and would be one of those who have near access to God. (ch. 3: v. 46)

In other words, it was proclaimed that Jesus would attain to dignity, honor and eminence in this world and in the next. Worldly honor and eminence certainly did not come to him in the land of his birth and fulfillment of this part of the prophecy took place only after he had journeyed to Kashmir where he achieved temporal dignity also among the lost tribes of Israel.

Again we find in the Holy Quran the words which show that, in answer to a question from God if he had taught the people to take him (i.e. Jesus) for God, Jesus would state:

...and I was a witness of their action so long as I lived among them but since Thou didst cause me to die, Thou hast watched over them. (ch. 5: v. 118)

These words tell us plainly that the Christians departed from Jesus' teachings after his death. In another verse, the Holy Quran hints at his journey to Kashmir. It says:

...and We gave Jesus and his mother refuge in a lofty place which was secure and watered with springs. (ch. 23: v. 51)

The word awa used in Arabic signifies the giving of refuge against danger. It will thus be seen that the thesis about Jesus having escaped from the cross, as stated in the Gospels, is also confirmed by the verses on this subject in the Holy Quran.

Evidence in Medical Research

Let us now see what medical research and evidence on this subject signifies.

We learn from the Gospels that Jesus remained nailed to the cross only about three hours and this way by no means sufficient to bring about his death. It was a Friday afternoon when he was put upon the cross. The following day was the Sabbath and the Passover of the Jews who were strictly forbidden to leave anyone nailed to the cross on the sacred day. There was darkness over the whole land and the Jews, fearing lest they should sin against the Lord by performing on the Holy Day, hastened to take down the body of Jesus. Happily for Jesus, although the soldiers came and broke the legs and toes of the other two who had been put on the cross at the same time, they gave no such treatment to Jesus.

Further medical evidence is provided by the story of the piercing of the side of Jesus with a spear by one of the soldiers at the time of the removal of the body from the cross, when blood and water poured forth from the resultant wound. This flow of blood from the wound shows that Jesus had not died upon the cross, because blood could not have poured out from a dead body.

We also have evidence in hundreds of books on medicine which describe an ointment as marham Isa which means the "ointment of Jesus". "Materia Medica" in Greek stated that this ointment was first prepared for the injuries received by Jesus Christ. The reference to this uointment is found in over a thousand books on medicine including the famous book "Qanun by Bu Ali Sena" (Avicenna). The ointment is particularly suited to stop the flow of blood from external injuries.

Importance of the Turin Shroud

The recent discovery of the Turin Shroud, the history of which goes back to the ninth century in Jerusalem, has been another remarkable find.

Prof. Max Frie, a distinguished criminologist and director of the scientific laboratory of the Zurich police, has tested the Turin Shroud for the pollen adhering to it, and, after years of meticulous analysis, using the most advanced techniques, has been able to build up a detailed picture of the shroud's history and origins. In particular, he discovered on the shroud tiny grains of fossilized pollen that, after detailed tests, turned out to be from plants existing only in Palestine twenty centuries ago. This result of Max Frie's investigation into the shroud is contained in Mr. Faber-Kaiser's book "Jesus Died in Kashmir" published in 1976. The author is a scholar of comparative religion who has pieced together an impressive dossier which fills a number of biblical lacunae that have perplexed scholars for hundreds of years. Let me quote another passage from this author's book:

...After seven years of investigations concerning the shroud that covered (Christ's) body, many scientists have come to the conclusion that Jesus was buried alive. The experts affirm that the Holy Shroud preserved in Turin lay on a crucified body that suffered exactly the same passion as Jesus, but state that this person did not die on the cross, but was buried while still alive. The twenty-eight bloodstains on the shroud prove this. The investigators assure us that a corpse wrapped in a shroud could not bleed in that manner. Jesus was buried alive, unless a second Jesus existed, and he was made to suffer the same agony.

In the same book the author quotes from Kurt Berna's book in German "Jesus Did Not Die on the Cross". This author talks of the importance of the discovery of this shroud for both the Christians and the Jewish religions - and indeed for Islam also which he omitted to mention - and, in his letter to Pope John XXIII, he clearly mentioned that "...this discovery suggests that the present and past teachings of Christianity are incorrect". Kurt Burna also concludes that medical evidence shows that Jesus was not dead when he was wrapped on the shroud because had he been dead no fresh blood could have flowed from his injured body and left traces on the cloth.

It will thus be seen that the combined evidence from the Scriptures, the Holy Quran, important medical research and the recent stimulating research on the Turin Shroud clearly affirm that Jesus did not die on the cross. Now, if Jesus did not die on the cross and did not bodily ascended to Heaven, where did he go? We have shown that the story of his resurrection and bodily ascension is a myth. Incidentally, no one has cared to explain why there was an interval of three days between the removal of the body from the cross and Jesus' alleged resurrection and ascension to heaven. This interval of three days is, in fact, only consistent with his medical treatment and escape after gaining strength from his ordeal on the cross. This introduces us to the story of his travels in search of the lost tribes of Israel.

Search for The Lost Tribes of Israel

We read in the Bible that Jesus Christ was sent only "to the lost sheep of the House of Israel" (Matthew 15:24) and that he had come ... "to seek and save that which was lost". (Luke 19:10) Now if the Jews living in Palestine are to be regarded as lost, then the Israelites who had settled farther afield must certainly be so regarded, for they were lost physically as well as spiritually. Jesus further said that he had come to seek that which was lost and this can by no means apply to any but the Israelites who lived further away from Palestine. The Jews of Palestine were around him in large numbers and, therefore, it was not necessary for him to seek them.

It is a historical fact that the Israelites were divided into 12 tribes of which two were in the country where Jesus taught his Gospel and was put on the cross and the other 10 were scattered in other lands. The assigned Divine mission of Jesus would not have been complete, much less could it be described as successful, without his appearance among the remaining 10 tribes representing a vast majority of the Israelite people. The choice here is either to admit that Jesus failed to comply with his Divine mission - an obvious contradiction of terms in regard to any prophet - or that he did travel to that part of the world where the remaining 10 tribes, representing an overwhelming majority, had settled.

There is other evidence in the Gospels, of Jesus going to the East. The star which indicated his birth appeared in the East. (Matthew 2:2) Guided by this star certain wise men undertook a long journey and visited the place of his birth. This shows clearly that they had been waiting for his appearance. As the promise of the appearance of Messiah and the signs of his advent had been given to none but the Israelites, therefore, the men that came from the East on seeing the star must have been Israelites.

It is claimed that the people of Kashmir, Afghanistan, parts of India and the surrounding lands represent the lost tribes of Israel. Let us examine whether this contention can be proved by historical and other forms of evidence.

Let me begin with a quotation from the second book of Esdras:

And whereas thou sawest that he gathered another peaceable multitude unto him, those are the ten tribes which were carried away prisoner out of their own land in the time of Hosea, the King, whom Shalmanesar, the King of Assyria, led away as captive, and he crossed them over the waters, as they came into another land. But they took this counsel among themselves that they would leave the multitude of the heathen and go forth into a farther country... that they might raise up their statues which they never kept in their own land. And they entered into the Euphrates by the narrow passage of the river, for the Most High then showed signs for them, and held still the flood till they were passed over. For through that country there was great way to go, even for a year and a half; and the same region is called Asareth.

This shows that the ten tribes had not returned to their "own land" but had left their place of captivity for a place which to them looked even farther away from their own land, i.e. further towards the East, and to a place called Asareth.

The confirmation of what has been stated above is to be found in "Tabaqat-i-Nasiri" where it is stated:

...in the time of the Shansabi dynasty, a people called Bani Israel (Children of Israel) used to live in Asareth and were engaged in trade. Thomas Ledlie in his book, "More Ledlian", writing on the origin of Afghans, gives cogent reasons for connecting Asareth with Hazara District in the North West Frontier Providence of Pakistan; and the territory of Kashmir adjoins that of Hazara. But the old boundary of Asareth in Swat was just on the opposite bank of the Indus river, and, higher up near Chilas, it ran into Kashmir territory.

St. Jerome, who wrote in the fifth century of the Christian era while discussing the Dispersion of Israel, stated ... "Until this day the ten tribes are subjects to Kings of the Persians nor has their captivity ever loosened".

Another eminent scholar, Dr. Alfred Edersheim, in his book entitled "The Life and Times of Jesus", the Messiah, says that vast numbers of Israelites, estimated at millions, inhabited the trans-Euphrates provinces - the great mass of the ten tribes was in the days of Christ, as in our own times, lost to the Hebrew nation.

We read in the Jewish Encyclopedia under the heading Tribes: "Abraham Farissol identifies the River Ganges with the River Gozan and assumes that the Bani-Israel of India are the descendants of the lost ten tribes".

Inhabitants of the Trans-European Provinces - AFGHANS

Let us look more closely at the history of the people of these regions.

The claim of Afghans to be Children of Israel is not merely founded on tradition. It is supported by ancient monuments, old inscriptions and historical works which are still to be found in manuscripts in their possession. In these books of history of genealogies of the Afghans tribes are given in great detail.

The most ancient manuscript available to us is "rauzat uo Albab fi Tawarikh-ul-Akabir wal Ansab" - The Garden of the Learned in the History of Great Men and Genealogies - by Abu Suleman Daud bin Abul Fazal Muhammad Albenaketi which was written in 717 A.H. and in which the author traces the ancestry of the Afghans to the Israelites.

Bukhtawar Khan in his most valuable universal history "Mirat-ul-Alam" - the Mirror of the World, gives a vivid account of the "Journeys of the Afghans from the Holy Land to Ghor, Ghazni, Kabul and other places in Afghanistan." Similarly Hafiz Rahmat bin Shah Alam in his "Khulasat-ul-Ansab" and Fareed-ud-Din Ahmad in "Risala-i-Ansab-i-Afghana" give the history of the Afghans and deal with their genealogies. They both prove that the Afghans are the descendants of Israel through King Talut.

Sir Alexander Burnes in his book "Travels into Bokhara" which he published in 1835 states: "The Afghans called themselves Bani Israel, that is Children of Israel. The Afghans look like Jews and the younger brother remarries the widow of the elder." The Afghans entertain strong prejudices against the Jewish nation which would at least show that they have no desire to claim, without just cause, a descent from them. The same distinguished author, when he was sent as British Envoy to the Court of Kabul in 1837, questioned the King of the Afghans about the descent of his people and had no doubt of that.

Similarly, Dr. Joseph Wolff, in his book "Narrative of a Mission to Bokhara in the Years 1843-1845" was "wonderfully struck with the resemblance which the Yusuf Zayes and the Khaibaries, two of their Afghan tribes, bear to the Jews". The same is affirmed by J.B. Farser in his book "An Historical and Descriptive Account of Persia and Afghanistan" which he published in 1843, and I quote:

According to the Afghans' own tradition they believe themselves to be descendents from the Jews... They preserved the purity of their religion until they embraced Islam.

Again, we have the evidence of George Moore in his famous work "Lost Tribes" published in 1861. He cited numerous facts to prove that these tribes are traceable to the Afghans and the Kashmiris. After giving details of the character of the wandering Israelites, he said:

And we find that the very natural character of Israel reappears in all its life and reality in countries where people call themselves Bani Israel and universally claim to be the descendents of the Lost Tribes. The nomenclature of their tribes and districts, both in ancient geography, and at the present day, confirms this universal natural tradition. Lastly, we have the route of the Israelites from Media to Afghanistan and India marked by a series of intermediate stations bearings the names of several of the tribes and clearly indicating the stages of their long and arduous journey. Moore then goes on to say:

Sir William Jones, Sir John Malcolm and missionary Chamberlain, after full investigation, were of the opinion that the Ten Tribes migrated to India, Tibet and Kashmir through Afghanistan.

Moore has mentioned only three eminent writers on the subject. But reference can be made with advantage to General Sir George Macmuun, Col. G. B. Malleson, Col. Failson, George Bell, E. Balfour, Sir Henry Yule and Sir George Rose. They, one and all, independently came to the same conclusion.

Among more recent writers on the ancestry of Afghans, Dr. Alfred Edersheim states as follows:

Modern investigations have pointed to the Nestorians and latterly, with almost convincing evidence (so far as it is possible), to the Afghans as descendants from the lost tribes.

Similarly, Sir Thomas Holditsh, in his book, "The Gates of India" says:

But there is one important people (of whom there is much more to be said) who call themselves Bani Israel, who claim descent from Cush and Ham, who have adopted a strange mixture of Mosaic Law in Ordinances in their moral code, who (some sections at least) keep a feast which strongly accords with the Passover, who hate the Yahudi (Jew) with a traditional hatred, and for whom no one has yet been able to suggest any other origin than the one they claim, and claim with determined force, and these people are the overwhelming inhabitants of Afghanistan and Kashmir.

Inhabitants of the Trans-Euphrates Provinces - Kashmiris

It will, therefore, be acknowledged that ethnical and historical evidence, both ancient and modern, establishes that Afghans are the descendants of the lost tribes of Israel. The same is true of the people of Kashmir, whose descent can be traced back to the tribes of Israel as has been mentioned in some of the quotations reproduced above. The Kashmiris also claim to be Bani Israel (that is, Children of Israel) and call themselves Kashar which is a Hebrew word meaning right. But let us probe further into this claim and examine what historical and other evidence is available to substantiate it.

The first three early historians of Kashmir, namely Mulla Nadiri (1378-1416) in his book "Tarikh Kashmir" (History of Kashmir), Mulla Ahmad in his book "Waqqya-i-Kashmir" (Events of Kashmir), and Abdul Qadar Bin Qazi-ul-Quzat Wasil Ali Khan in his book "Hashmat-i-Kashmir", have all categorically stated that the inhabitants of Kashmir were the descendants of Israel. The last mentioned author adding that they had come from the Holy Land.

Apart from these three Muslim historians of Kashmir, Hindu scholars like Pandit Narian Kaul in his book "Guldasta-i-Kashmir" and Pandit Ram Chand Kak in his work "Ancient Monument of Kashmir" describe Kashmiris as being of Jewish countenance of descent.

Pandit Jawaher Lal Nehru, ex-Prime Minister of India and an eminent scholar of history, in his book "Glimpses of World History" writes: "All over Central Asia, in Kashmir and Laddakh and Tibet and even farther North, there is still a strong belief that Jesus or Isa travelled about there."

Francis Bernier (a courtier at the Court of Emperor Aurang Zeb) states that the inhabitants of Kashmir struck him as resembling Jews, having the countenances and manners of the Israeli people.

S. Manoutchi, a physician in the service of Emperor Aurang Zeb, corroborates Francis Bernier and states: "although ... we find no remains in Kashmir of the Jewish religion, there are several vestiges of race descended from the Israelites."

George Foster in his famous work "Letters on a Journey from Bengal to England", 1973, writes:

On first seeing the Kashmirians in their own country, I imagined from their garb, the cast of their countenances, which were long and of a grave aspect, and the forms of their beards, that I had come among a nation of Jews.

The Rev. Claudius Buchanan talks about the discovery of an ancient manuscript of Moses in Hebrew which was written on a roll of leather 48 feet in length and about which he was told it was brought from Kashmir.

The Kashmiri pundits claim that they had come from Persia and beyond and that some of their people had settled on the Malaber Coast. Mr. Henry Wilson in his book "Travels in Himalayan Provinces" writes: "... the physical and the ethnical character, which so sharply marks off the Kashmiris from all surrounding races, has always struck observing visitors to the valley and they have universally connected them with the Jews."

Major H. W. Bellew in his book "Kashmir in Kashgar" refers to the dress of Kashmiri men and women and their features and infers from these and other facts their descent from the Jews.

Similarly, Mr. Cowley Lambert in his book "A Trip to Kashmir and Laddakh" refers to the physical appearance of the Kashmiris and concludes that they have a most unmistakable Jewish cast of face.

Similarly, Mr. James Milne in his book "The Road to Kashmir" states that the three races (Afghans, Afridis, and Kashmiris) have large aquiline features and skins which have been well described as subdued Jews.

More recently, Sir Francis Younghusband, who for many years was the British Representative in Kashmir, writes:

Here may be seen fine old patriarchal types, just as we picture to ourselves the Israelitish heroes of old. Some, indeed, say... that these Kashmiris are the lost tribes of Israel and certainly as I have already said, there are real biblical types to be seen everywhere in Kashmir and especially among the upland villages. Here the Israelitish shepherd tending his flocks and herds may any day be seen.

We also find a Christian missionary who lived in Kashmir for many years (C. E. Tyndale Biscoe) who contends: ... "the Kashmiris belong to the lost tribes of Israel as many of them have such Jewish noses, also their love of money and of getting the better of their neighbors is a strong one."

Mr. John Noel in an article in Asia Magazine in 1930 under the title "The Heavenly High Snow Peaks of Kashmir" writes about Kashmiris as follows:

They seem more perfectly Jewish than the purest Jews you have ever seen; not because they wear a flowing cloak-like dress that conforms to your idea of biblical garment, but because their faces have the Jewish cast of features. The curious coincidence - or is it a coincidence? - is that there is a strong tradition in Kashmir or its connection with the Jews. A recent Indian writer, Mr. V. Rangacharya, in his "History of Pre-Moslem India" describes the inhabitants of Kashmir to the North West Frontier of Kashmir to be very Jewish.

Here then, we have an overwhelming accumulation of historical evidence emanating from a large number of independent and objective scholars, from different countries, belonging to different religions, all asserting the close connection of the Kashmiris to their Israeli descent. The evidence is visible in ethnic features, which no one can concoct or fabricate, in the dress which they wear, in names of persons which they carry, in names of places where they live - indeed, an all permeating reflection of their origin and past. When this large volume of evidence is seen in the context of what the Holy Quran and the Scriptures contain on the subject; is left with the conclusion that the lost tribes of Israel did settle primarily in the area now known as Afghanistan and Kashmir and some parts of India, like Bombay and Malabar Coast.

Evidence of Writers and Historians on Migration of Tribes

We have the evidence of the Holy Quran and the Scriptures. We have also the evidence of eminent writers and historians, both ancient and modern, on the migration and the settlement of the lost tribes of Israel in new lands away from their original home. In search of facts and truth, however, let us see if there is other evidence available on their subject.

It is a well known historical fact that migrating people carry with them their customs, their traditions and, sometimes, even the names of places of their original homeland. The names get distorted, and customs undergo some changes in the new environment, or by passage of time, but nevertheless they retain sufficient traces of their origin. By itself this type of evidence may not be sufficient to categorically establish a particular proposition, but at the same time it cannot be disregarded as irrelevant or of no value. I reproduce below a few names of tribes and places in Kashmir, Afghanistan, in North-western parts of present Pakistan, in Gilgit, Laddakh; areas which bear strong resemblance to biblical names and betray their Israeli origin.

These names are either replicas of biblical names or bear close resemblance to them. The small deviations are both a product of time and change of language and some distortion. No one can travel even a short distance in these countries without coming across a member of a tribe or name of a place or a monument which historically takes him back to the biblical period.

Khawaja Nazir Ahmad in his book "Jesus in Heaven on Earth" has in fact listed some 405 such names in Afghanistan, Kashmir and parts of Pakistan and India which show strong similarities and common origin with biblical names. Those interested can have recourse to this valuable piece of research.

The strong linguistic evidence is further fortified by and reflected in customs and habits which, despite the passage of centuries and change of religion, have persisted. Both Afghans and Kashmiris observe customs, practice habits and observe festivals which establish similarities with those of the Jews. A detailed collection of them is also available in the book to which I have just referred.

Again, the common heritage and ancestry is reflected in the structure of the Kashmiri boats and the heart-shaped oars commonly used to paddle the Major T. R. Swinburne in his book "A Holiday in the Happy Valley." This unusual evidence alone connects the Kashmiris with the lost tribes of Israel. Again, all three people name their sub-tribes after various animals and practice methods of irrigation of which the origin can be traced back to the Israelites and Egypt.

The evidence of common ancestry and heritage is also to be found embedded even deeper in traditions, folklore and fables which resound with stories of Jewish flavor and origin. There is a well in Afghanistan and also in Kashmir called Chahi Babal, that is Well of Babylon, associated with angels like Harut and Marut.

Archaeological discoveries also point in the same direction of common ancestry and the pottery found in Afghanistan and Kashmir bears close resemblance to that found in Babylon and associated with the Jews.

The old monuments in Kashmir tell the same story. The ancient temples in Kashmir have little in common with Buddhist or Brahmanical architecture and have more affinity with the Jewish synagogues and pediments of Syrian origin. G. T. Vrine in his book "Travels in Kashmir, Laddakh and Iskardoo" raised the question whether the Kashmiri temples had not been built by Jewish architects. Similarly, Dr. James Ferguson, an authority on Indian and Eastern architecture, notes as a point of interest that temples in Kashmir reproduce, in plan at least, the Jewish temple more nearly than any other known building.

There is also the famous Takhte Sulaiman in Srinagar which is associated in Kashmiri tradition with the visit of King Solomon and is described as an exact replica of the throne of Absalom, the third son of David, in the Woods of Ephraim not far from Jerusalem.

The mass of evidence on the settlement of the lost tribes of Israel in Kashmir, Afghanistan and the surrounding lands is indeed formidable. It is to be found in religious books, in books of history and research by ancient and modern writers belonging to different countries and different faiths. The adherents of these faiths violently disagree on many fundamentals of life and faith but reveal a rare unanimity and consensus on the descent of the Afghans and the Kashmiris from the ancient Israeli stock.

The evidence is indeed all permeating. It is reflected in their distinctive features, in language, in names, in dress, in customs, in traditions, in folklore, in pottery, in architecture, in monuments - in fact in every conceivable aspect of human life and activity. It is difficult to reject or ignore this mass of evidence in the absence of strong reason and at least a semblance of evidence to the contrary.

The Travels of Jesus

The proclaimed mission of Jesus was to seek, preach to and save the lost tribes of Israel. Following his escape from the cross and sensing danger in staying at the place of his persecution, we find him traveling in disguise to Damascas through Judea, Samaria, Nazareth and to the Sea of Tiberius in search of the lost tribes. The place where Jesus first stayed for a time about two miles from Damascas is even to this day know as Maqam-i-Isa (which means the resting or halting place of Jesus). This place was originally called Rabwah.

Mir Muhammad Khawand Shah Ibn-i-Muhammad wrote in his famous book "Rauza-tus-Safa fi Sirat-ul-Ambia wal Muluk wal Khulafa" (The Gardens of Purity concerning the biography of the Prophets and Kings and Caliphs) that the Jews turned Jesus out of the city and Jesus and Mary set out and went to Syria. From Syria Jesus travelled to Mosul and then to Aleppo.

It is stated during his journey Jesus travelled incognito under the name of Yuz Asaf, the word Yuz stands for Yusu (meaning Jesus) and Asaf in Hebrew means gatherer, namely, one who was to collect the lost sheep of Israel.

Next we hear of Jesus in Iran. It is said that Yuz Asaf came to this country from the West and preached there and many believed him. The sayings of Yuz Asaf as recorded in Iranian traditions are similar to those of Jesus. (Agha Mustafai, Ahwali Ahalian-i-Para, 219).

We can then trace Jesus in Afghanistan: In Ghazni (Western Afghanistan) and in Jalabad (in the extreme south-east of Afghanistan) there are two platforms which bear the name of Yuz Asaf, for he sat and preached there.

We then find a quotation from Acta Thomae which records the presence of Jesus and Thomas at Taxila, in present day Pakistan.

Jesus, his mother Mary, and Thomas proceeded towards Murree also in Pakistan. Mary died there and was buried at a hill top known as Pindi-Point. The town Murree was until 1875 called Mari and, was named after her. Her tomb adjoining the Defense Tower is even today called: Mai Mari da Asthan - the resting place of Mother Mary.

We can almost with certainty trace the entry of Jesus into Kashmir through a valley called Yusu Margh, which is named after him and where the race of Yudu (Jews) is still to be found. It lies on the bridle route followed by merchants coming, generally on foot, from Kaghan and Afghanistan. The Kaghan valley on one side touches Kashmir and on the other the Murree hills. Aish Muqam (about 47 miles from Srinagar) is not far from Yusu Margh. In fact it lies on the same route. Aish or Ashush is a perversion of Issa (Jesus).

There is another significant fact which, more than anything else, proves that Jesus did come to Kashmir. I give below a few names known to Kashmir history and geography:

Aish Muqam

Arya-Issa

Issa-Brar

Issa-eil

Issa Kush

Issa Mati

J-yes-Issa

J-yes-Issa-vara

Kal-Issa

Ram-Issa

Yusu-dha

Yusu-dhara

Yusu-gam

Yusu-hatpura

Yusu-kun

Yusu-maidan

Yusus-mangala

Yusu-marg

Yusu-nag

Yusu-para

Yusu-raja

Yusu

Yusu Varman

The Tomb of Jesus in Kashmir

We have traced the life of Jesus from his escape on the cross to this travel and abode in the mountains of Afghanistan and the Vale of Kashmir in a successful search of the lost tribes of Israel and in fulfillment of his proclaimed Divine mission. Another decisive piece of evidence in support of this is provided by the discovery of his tomb in Mohalla Khaniyar in Srinagar. It is called Rauzabal and is described as the tomb of Yuz Asaf, the prophet, who is also styled as Shahzada Nabi (the Prince of Prophet). This discovery and revelation was made by the Promised Messiah through Divine guidance and research. Here again we find strong evidence in support of proclamation. We find a description of the tomb in the book of the "British Resident in Kashmir" (Sir Francis Younghusband):

There resided in Kashmir some 1,900 years ago a saint of the name of Yuz Asaf, who preached in parables and used many of the same parables as Christ uses, as, for instance, the parable of the sower. His tomb is in Srinagar ... and the theory is that Yuz Asaf and Jesus are one and the same person. When the people are in appearance of such a decided Jewish cast, is it curious that such a theory should exist.

Captain C. N. Enrique in his book "The Realms of God" says:

During my stay in Srinagar I came upon a curious tradition concerning some of the tombs in the city. There is one tomb said to be that of Christ.

Sheikh Al-Said-us-Sadiq, who lived in the third and fourth centuries of the Muslim era, and who wrote over 200 books, writes as follows:

Then Yus Asaf, after roaming about in many cities, reached that country which is called Kashmir. He travelled in it far and wide and stayed there and spent his (remaining) life there, until death overtook him, and he left the earthly body and was elevated towards the Light. But, before his death he sent for a disciple of his, Ba'bad (Thomas) by name, who used to serve him and was well-served in all matters. He (Yuz Asaf) expressed his late will to him and said: My time for departing from this world has come. Carry on your duties properly and turn not back from truth, and say your prayers regularly. He then directed Ba'bad (Thomas) to prepare a tomb over him (at the very place he died). He then stretched his legs towards the West and head towards the east and died. May God bless him.

Abdul Qadir bin Qaziul-Quzat Wasil Ali Khan writes in his book "Hashmat-i-Kashmir": "... the tomb is described by the people of the location to be that of a prophet of the people of the book which words are generally applied to Christians."

Mulla Nadiri, the first Muslim historian of Kashmir, writes about Takhte Sulaiman on the flank walls encasing the staircase. One of them says: "At this time Yuz Asaf proclaimed his prophethood, year fifty and four"; and another says: "He is Jesus", Prophet of the Children of Israel."

The Holy Prophet, may peace and blessings of Allah be upon him, declared nearly 1400 years ago, that Christianity would not decline nor would its progress be retarded until the Promised Messiah, at whose hands the cross was destined to be smashed, appeared in the world. This prophecy indicated that in the time of the Promised Messiah such discoveries would be made as would throw light on the Christian doctrine of crucifixion and ascension which would be discarded in the face of overwhelming evidence from the Scriptures, medical research and other discoveries. This time has arrived. It is happening. Like the first night's moon all cannot see it, but for how long? The accumulated and entrenched prejudices and misconceptions nourished and held for nearly 2,000 years have begun to be dissipated. Indeed, truth is beginning to assert its slow but undeniable and inevitable claim to recognition. Look at the storm which greeted the Promised Messiah's writing on the subject some 80 years ago. Look how much of what he revealed then to a hostile world is quietly accepted today. The rest, too, is bound to be acknowledged as the knowledge spreads and barriers of prejudice and preconceived notions tumble down in the face of new discoveries and the truth. Then nations the world over will begin to acknowledge the truth and the ground will be cleared to lay the foundation of a new world order which will free humanity from its present costly conflicts and acrimonious dissensions which so hamper the attainment of the purpose of human creation.

Let me conclude my address with certain prophetic words from the Promised Messiah in his book "Tuzkira-tush-Shahadatain."

The third century from this day shall not pass until all those who look for the descent of Jesus from heaven, Christians or Muslims, will despair of it and will forsake the false beliefs now so fondly cherished by them. Then there will be one religion in the world and one leader. I have been sent to sow a seed and I have sown it. It will grow and bear flowers and fruit in due season and there is none who can uproot it.

M. M. Ahmad*

The Muslim Sunrise, Summer 1991

*Mirza Muzaffar Ahmad was born in 1913 at Qadian, Punjab, India and is the grandson of Hazrat Mirza Ghulam Ahmad, the Promised Messiah. He became a director of the International Bank for Reconstruction and Development (the World Bank) in 1972 and in 1974 Deputy Executive Secratery of the Joint Development Committee.

Mr. M. M. Ahmad took a B.A. at the Government College, Lahore, followed by a B.A. (Hons) at London University. He became a barrister of the Middle Temple.

He joined the Indian Civil Service and held a number of important positions in Government. In 1966 he was appointed Deputy Chairman (with ministerial rank) of the Government of Pakistan's Planning Commission. In 1971 he was appointed Financial Advisor (with Cabinet rank) to the President of Pakistan. At present he is the Amir of Ahmadiyya Movement in Islam, USA.

Source: alislam.org