Quran, Hadith & Jesus’ (PBUH) alleged travel to Kashmir

Qadianis in their series of absurd arguments about Jesus (PBUH) claim that he went to Kashmir and died there. To your surprise, they even tend to use an ayah of the Quran and some Ahadith to prove his arrival in Kashmir.

Place of shelter, rest and security for Jesus (PBUH):

They contend that following ayah refers to his arrival in Kashmir;

وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آَيَةً وَآَوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ
“And We made the son of Mary and his mother as a Sign: We gave them both shelter on high ground, affording rest and security and furnished with springs.” (Quran 23:50)
They suggest that ‘high ground, affording rest and security and furnished with springs’ is a reference to Kashmir.

Those who have known classical and basic tafasir know how ridiculous this assertion is. In the following lines we understand it in the light of authentic sources and valid reasoning.

1) The verse calls both Jesus and his mother Mary, together a sign. This is nothing but a reference to miraculous birth of Jesus (PBUH).

2) Immediately after calling them a sign (i.e. making a reference to the miraculous birth) it is mentioned that they were also provided with a safe shelter to rest in peace. This clearly gives a notion of being saved from some trouble.

3) From the Biblical source (Matthew 2:13-23), which we cannot reject as long as it goes with Quran and Hadith, we learn that immediately after the birth both the mother and son had to move out of their actual place to find a shelter as King Herod was bent on taking the life of the child.

4) According to narrations of Wahab bin Munabbih (cf. Abd b. Hamid, Ibn Asaakir etc.), Ibn Zaid (cf. Ibn Jarir, Ibn Abi Hatim), Zaid bin Muslim and Ibn Abbas (cf. Ibn Asaakir) ‘high ground affording rest and security…’ refers to Egypt. This goes directly in line with what is narrated in the Gospels that Jesus (PBUH) and his Mother had to flee to Egypt for the fear of King Herod. See Matthew 2:13-14

5) While according to other narrations of Abdullah bin Salam, Ibn Abbas and Hassan (cf. Ibn Asaakir) it refers to Damascus. Assuming Damascus to be actually a reference to a broader region it can perhaps be understood to mean Nazareth where both Jesus (PBUH) and his Mother had to seek shelter on their return from Egypt for the fear of Archelaus. See Matthew 2:22-23

6) Some other narrations relate it to Ramallah. Still it’s in that same region and no where near Kashmir.

7) None of the Sahaba, early commentators, scholars who followed and even common Muslims ever thought it to be a reference to so far off a region as Kashmir. Had this verse something to do with what Qadianis assert Holy Prophet (PBUH) would surely have told his companions about it but he never said anything on those lines. There is not even a shred of evidence for Qadiani stance.

8 ) Lest one object as to why we seek evidence with Biblical narrations, let it be clear that we seek evidence only in the narrations from Sahaba, the direct students of Holy Prophet (PBUH) and in turn their students among the followers. We refer to Biblical evidences only because they go in line with our sources of value and we are allowed to refer to the narrations of People of Book if they go along with Quran and Hadith. Same is the case here as explained above.

Do Ahadith support Jesus’ (PBUH) travel to Kashmir?

Qadianis use a couple of narrations to meet their ends. Let’s understand their reality.
First of them goes as:

أحب شئ إلى الله تعالى الغرباء الفرارون بدينهم ، يبعثهم الله يوم القيامة مع عيسى ابن مريم
“Dearest to Allah are the strangers who flee (their homelands) with their Faith. On the Day of Judgment Allah will raise them with Jesus son of Mary.” (Kanzul Ummal 3/153 H.5930 cf. Abu Na’im)

The narration is weak and unauthentic. Albani called it Daeef in Silsala Daeefa No. 1859. Some scholars have called the essence of this Hadith as true but surely this Hadith only points to the fact that Jesus (PBUH) also left his place for the sake of Deen and we just saw how narrations and other evidences agree that he did travel to Egypt and then to a district around Damascus. This narration has nothing in it to to help Qadianis!

Another narration is:

أوحى الله تعالى إلى عيسى : أن يا عيسى انتقل من مكان إلى مكان ، لئلا تعرف ، فتؤذى
‘Allah revealed this to Jesus; O Jesus keep moving from one place to another lest they know you and tease you.’ (Kanzul Ummal 3/158 H.5955 cf. Ibn Asaakir)

This narration is also weak. Infact the Ali Muttaqi, the compiler of Kanzul Ummal himself mentions that in its chain is Hani Bin Mutawakkil who is Majhool (i.e. unknown) and most certainly a narration with a Majhool narrator in its chain is Daeef and thus unauthentic.

Even if these narrations were authentic they simply refer to Jesus’ (PBUH) fleeing his land for his mission and to be safe from the evil of the people. All this has been explained above in the light of classical Islamic narrations and Biblical evidences. They have nothing to do with the fairy tale of Jesus’ (PBUH) travel to Kashmir.

Jesus (PBUH) was raised to Heavens from Mt. Olives in Jerusalem:

Contrary to Qadiani belief, there is substantial evidence that Jesus (PBUH) was raised alive to Heavens from Jerusalem itself.

عن صفية أم المؤمنين رضي الله عنها أنها كانت إذا زارت بيت المقدس ، وفرغت من الصلاة في المسجد الأقصى صعدت على جبل زيتا فصلت عليه وقالت : هذا الجبل هو الذي رفع منه عيسى عليه السلام إلى السماء
It is narrated from Ummul Momineen Safiya (RA) that when she visited Bait Al-Maqdis (i.e. Jerusalem) and finished prayers in Al-Aqsa Mosque she climbed up to Mt. Olives and prayed there as well and said: ‘This is the mountain from where Jesus (PBUH) was raised up to the Heavens.’ (Al-Tasrih bima Tawatar fi Nuzul Al-Masih Hadith 74 cf. Tafsir Fath Al-Aziz Surah 95)

All this debunks the baseless Qadiani belief about Jesus (PBUH).


Hadith & Alleged Death of Jesus -9 (Holy Prophet’s Discussion with Christian Delegation)

Here is another Qadiani argument and its refutation;

“When a delegation of sixty men from (the Christian) people of Najran came to the Holy Prophet, their chief priest discussed with him the status of Jesus and asked him as to who Jesus’ father was. The Holy Prophet said…:
A lastum to `lamuna anna rabbana la yamutu wa anna `Tsa ata `alaihi-l fana’
i.e., Do you not know that our Lord lives for ever while Jesus perished”
(Asbab an-nuzul by lmam Abu-I-Hasan Ali bin Ahmad al-Wahide of Neshapur, published in Egypt, p. 53).
What clearer testimony could there be that Jesus has died than this saying from the blessed tongue of the Holy Prophet!

The Truth:

1) The incident of the delegation of the Christians of Nejran coming to the Holy Prophet (صلى الله عليه و سلم) and their mutual dialogue is recorded in a number of Tafasir (Commentaries of the Holy Quran). Normally if one wishes to quote it, he would certainly quote it from a much better and widely known Tafsir and the one which gives the complete chain of narrators for the narration.

2) But this is not true for Qadianis. They quote it from a Tafsir, Wahidi’s Asbaab Al-Nuzul, which is though important and known, but comes no where closer to Tafasir like Al-Tabari etc. And this is not without reason. We do smell a rat here and very rightly so.

3) It is true that in Wahidi’s Asbaab Al-Nuzul the wording is same as they say but the thing we need to understand is that the author of the Tafsir does not give any chain for the narration. He rather says:

قال المفسرون‏‏

i.e. “Commentators said…

Naturally we would like to know as to who all among the commentators before him have related this narration authoritatively i.e. have given the complete chain. When we search, we find that they were Ibn Jarir Al-Tabari and Ibn Abi Hatim. And it was actually on their authority that the incident got reported in later Tafasir like Asbaab Al-Nuzul, Durr Manthur and Tafsir Kabir of Al-Raazi.

Al-Wahidi gives the particular sentence we are focusing on as;

ألستم تعلمون أن ربنا حي لا يموت وأن عيسى أتى عليه الفناء

“Don’t you know that our Lord is ever living but death did come to Jesus?”

But in the narration of both Al-Tabari and Ibn Abi Hatim the wording is:

ألستم تعلمون أن ربَّنا حيّ لا يموت، وأنّ عيسى يأتي عليه الفناء؟

“Do you not know that Our Lord (Allah) is ever living but death will come to Jesus?”

(Tafsir Al-Tabari 6/154 Narration. 6544, Ibn Abi Hatim 9/408. Both have brought it under verse 1 of Surah 3)

Moreover Nizamuddin Qumi quoted the same narration in his Tafsir Gharaib Al-Qurān generally known as Tafsir Nishapuri, with reference to Wahidi. he says;

قال الواحدي : نقل المفسرون أنه قدم على رسول الله صلى الله عليه وسلم وفد نجران

‘Wahidi said: Mufassirin have recorded that a delegation from Nejran came to the Messenger of Allah (صلى الله عليه وسلم)

and quoting the discussion on the authority of Al-Wahidi he writes;

قال : ألستم تعلمون أنه حي لا يموت وأن عيسى يأتي عليه الفناء؟

‘He (the prophet) said: ‘Do you not know that He (Allah) is Ever-living, the Eternal and death will come to Jesus?’

(Tafsir Nishapuri 2/199 under surah 3 ayah 1)

It means even Wahidi actually quoted from earlier scholars correctly and it was only some later scribe who made the mistake.

And as matter of fact even in Suyuti’s Durr Manthur (2/276) and Tafsir Kabir of Al-Raazi (4/93) exactly the same wording is quoted i.e. word يأتي (future tense) is used and not أتى  (past tense).

Not to forget both Al-Suyuti and Al-Raazi have been recognized as Mujaddids by Qadianis.

To summarize; Al-Tabari (d. 310 A.H.) and others quoted it with complete chain and the wording they give uses the future tense. Nizamuddin Qumi (d. 728 A.H.) who quoted it from Wahidi (d. 468 A.H.) also gives the wording with future tense. Suyuti and Razi quote it and they also use the word يأتي (future tense). Only in the prevalent edition of Wahidi’s Tafsir, that does not have the chain of narrators even, uses the word with past tense.

Having gone through all this detail any sensible person will agree that the wording as found in Al-Tabari and Ibn Abi Hatim and quoted by Nizamuddin Qumi, Suyuti and Razi is the real authority in this case.

The narration is evidence against Qadianis:

4) All this detail not only smokes off the Qadiani argument and unveils their cunning tricks but also establishes that the actual wording of the narration is a proof that Jesus (عليه السلام) did not die hence the Prophet (صلى الله عليه و سلم) used the word signifying the death of Jesus (عليه السلام) as a phenomenon yet to take place.

Verily the narration is infact an Islamic evidence against the heretic Qadiani belief!

Will some Qadiani like to argue and explain why they play dirty tricks?

May Allah guide all!