On the evidence derived from
A piece of evidence of great value with regard to the escape of Jesus
from the Cross, which no one can help admitting, is a medical
preparation known as Marham-i-Isa or the 'Ointment of Jesus' recorded
in hundreds of medical books. Some of these books were compiled by
Christians, some by Magians or Jews, some by Muslims. Most of them
are very old. Investigations show that in the beginning the
preparation came to be known as an oral tradition among hundreds of
thousands of people. Then they recorded it. At first, in the very
time of Jesus, a little after the event of the Cross, a
pharmaceutical work was compiled in Latin, in which there was a
mention of this preparation along with the statement that the
preparation had been prepared for the wounds of Jesus. Next, this
work was translated into several languages, until, in the time of
Mamun-al-Rashid, it was translated into Arabic. It is, moreover, a
strange result of divine intervention that eminent physicians of all
religions -- Christian, Jew, Magian, or Muslim -- have all mentioned
this preparation in their books, and have stated that it was prepared
for Jesus by the disciples. A study of books on pharmacology shows
that this preparation is very useful in cases of injuries due to
blows or falls, arresting immediately the flow of blood; and as it
also contains 'myrrh' the wound remains aseptic. The ointment is also
useful in plague; it is good for boils and ulcers of all kinds. It
is, however, not clear whether the ointment was prepared, as a result
of divine revelation, by Jesus himself after he had undergone the
suffering of the Cross, or, that it was prepared after consultation
with some physician. Some of its ingredients are like specifics;
especially 'myrrh' which is mentioned also in the Torah. In any case,
the wounds of Jesus healed up in a few days by the use of this
ointment. Within three days he recovered sufficiently to be able to
march seventy miles on foot from Jerusalem to Galilee. Hence,
regarding the efficacy of this preparation it is enough to say that
while Jesus healed others, this preparation healed Jesus! The Books
which record this fact number more than one thousand. To mention them
all would be too long. As, moreover, the prescription is a famous one
among the Yunani (i.e., those versed in ancient Greek medicine)
physicians, I do not see any need to state the titles of all these
books: I set down below the titles of only a few which are available
List of books containing a mention of Marham-i-Isa,
books of medicine
and a statement that the ointment was prepared for
Jesus, i.e., for the wounds on his body
Qanun, by Shaikh-ul-Rais Bu Ali Sina, Vol. III, page 133.
Sharah Qanun, by Allama Qutb-ud-Din Shirazi, Vol. III.
Kamil-us-Sanaat, by Ali Bin-al-Abbas Al-Majoosi, Vol. III, page 602.
Kitab Majmua-i-Baqai, Muhammad Ismail, Mukhatif az Khaqan by Khitab
pidar Mohammad Baqa Khan, Vol. II, page 497.
Kitab Tazkara-i-Ul-ul-Albab, by Shaikh Daud-ul-Zareer-ul-Antaki, page
Qarabadin-i-Rumi, compiled about the time of Jesus and translated in
the reign of Mamun al-Rashid into Arabic, see Skin Diseases.
Umdat-ul-Muhtaj, by Ahmad Bin Hasan al-Rashidi al-Hakim. In this
book, Marham-i-Isa, and other preparations have been noted from a
hundred, perhaps more than a hundred books, all these books being in
Qarabadin, in Persian, by Hakim Muhammad Akbar Arzani -- Skin
Shifa-ul-Asqam, Vol. II, page 230.
Mirat-ush-Shafa, by Hakim Natho Shah -- (manuscript) Skin Diseases.
Zakhira-i-Khawarazm Shahi, Skin Diseases.
Sharah Qanun Gilani, Vol. III.
Sharah Qanun Qarshi, Vol. III.
Qarabadin, by Ulwi Khan, Skin Diseases.
Ilaj-ul-Amraz, by Hakim Muhammad Sharif Khan Sahib, page 893.
Qarabadin, Unani, Skin Diseases.
Tuhfat ul-Momineen, on the margin of Makhzan-ul-Adwiya, page 713.
Muhit Fi-Tibb, page 367.
Aksir-i-Azam, Vol. IV, by Hakim Muhammad Azam Khan Sahib, Al Mukhatab
ba Nazim-i-Jahan, page 331.
Qarabadin, by Masumi-ul-Masum bin Karam-ud-Din Al-Shustri Shirazi.
Ijala-i-Nafiah, Muhammad Sharif Dehlavi, page 410.
Tibb-i-Shibri, otherwise known as Lawami Shibriyya, Syed Hussain
Shibr Kazimi, page 471.
Makhzan-i-Sulaimani, translation of Aksir Arabi, page 599, by
Muhammad Shams-ud-Din Sahib of Bahawalpur.
Shifa-ul-Amraz, translated by Maulana Al-Hakim Muhammad Noor Karim,
Kitab Al-Tibb Dara Shakohi, by Nur-ud-Din-Muhammad Abdul Hakim,
Ain-ul-Mulk Al-Shirazi, page 360.
Minhaj-ud-Dukan ba Dastoor-ul-Aayan fi Aamal wa Tarkib al-Nafiah
lil-Abdan, by Aflatoon-i-Zamana wa Rais-i-Awana Abdul-Mina Ibn Abi
Nasr-ul-Atta Al Israili Al-Harooni (i.e., Jew), page 86.
Zubdat-ul-Tabb, by Syed-ul-Imam Abu Ibrahim Ismail bin
Hasan-ul-Husaini Al-Jarjani, page 182.
Tibb-i-Akbar, by Muhammad Akbar Arzani, page 242.
Mizan-ul-Tibb, by Muhammad Akbar Arzani, page 152.
Sadidi, by Rais-ul-Mutakalimin Imamul Mohaqq-i-qin
Al-Sadid-ul-Kazrooni, Vol. II, page 283.
Hadi Kabir, by Ibn-i-Zakariya, Skin Diseases.
Qarabadin, by Ibn-i-Talmiz, Skin Diseases.
Qarabadin, by Ibn-i-Abi Sadiq, Skin Diseases.
These books have been mentioned here by way of illustration. Learned
people, especially physicians, know that most of these books, in
times gone by, were taught at important places of learning under
Muslim rule; even scholars from Europe studied them. It is a fact,
and there is not the slightest exaggeration about it, that in every
century there have been millions of people who have been acquainted
with these books; hundreds of thousands of them have been studying
them from end to end. I can assert that not a single person from
among the learned people of Europe and Asia has been ignorant of the
names of at least some of the books in the above list. When Sapin and
Qastmonia and Shantrin had universities, Bu Ali Sina's great Qanun, a
great medical work in which there is set out the prescription of
Marham-i-Isa and other books such as Shifa and Isharat and Basharat
pertaining to science, astronomy and philosophy, were eagerly studied
and learnt by the Europeans. Likewise, works of Abu Nasr Farabi, Abu
Raihan Israil, Thabit bin Qurrah, Hunain bin Ishaq, and Ishaq etc --
all luminaries of learning -- and translations made by them from
Greek were also taught. Translations of their works would certainly
be found to exist in Europe even today. As Muslim rulers were keen
patrons of medicine, they prepared translations of good Greek works.
The supreme authority of Khilafat vested for a long time in kings who
desired expansion of knowledge rather than the extension of their
dominions. That was why they not only had Greek books translated into
Arabic but also invited learned Pandits from India, and got them to
translate medical and other books, paying them high remuneration. One
of the greatest debts that seekers of true knowledge owe to them,
therefore, is that they prepared translations of Latin and Greek
medical books which contained a mention of the 'Ointment of Jesus',
and which, almost as an inscription, recorded the fact that the
ointment had been prepared for the wounds of Jesus. When the learned
men of Islamic times, such as Thabit bin Qurrah and Hunain bin Ishaq
who, apart from medicine, were well-versed in science and philosophy,
translated the Qarabadin in which there was a mention of
Marham-i-Isa, they wisely retained, in Arabic characters, the word
Shailikha, which is a Greek word, in order to perpetuate the
suggestion that the book was translated from a Greek pharmaceutical
work. That is why in almost every book there occurs the word
It is, moreover, worth noting that though old coins are of great
value, clearing as they do great mysteries of history, still, ancient
books which at all times have been known to millions of people and
which have been taught as text books at great centres of learning and
are still serving this purpose, are a thousand times more valuable
than coins and inscriptions. For, in the case of coins and
inscriptions, there is the possibility of fraud. Learned books which,
from the time of their compilation, have been known to millions of
people and have been preserved and guarded by all nations and are
being guarded even to-day, are such valuable evidence that coins and
inscriptions do not bear a comparison with them. Can anyone, if he
can, name any coin or inscription which has attained to such general
publicity as the Qanun of Bu Ali Sina? In short, the 'Ointment of
Jesus' constitutes for the seekers of truth a very important piece of
evidence. If this evidence is to be disbelieved, all historical
testimony would have to be discarded, for, apart from the fact of the
number of such books which contain a mention of Marham-i-Isa, being
about one thousand or even more, they and their authors are known to
millions of people. One who does not accept this patent and clear and
strong proof must be averse to all proof from history. Can he ever
ignore such a mighty piece of evidence? Can we doubt this weighty
testimony which is spread over Europe and Asia and which is the
result of the statements of noted philosophers -- Jews, Christians,
Magians and Muslims?
Now let fair-minded investigators attend to it: Let them hasten to
this excellent proof and ponder over it. Does such illuminating
evidence deserve to be ignored? Shall we not obtain 'Life' from this
'Sun' of Truth? The suggestion that Jesus might have received some
injuries before the time of his Call or that they might be injuries
received at some time during his ministry, but not as the result of
crucifixion; that his hands and feet might have been injured through
some other cause; that he might have fallen from a roof, and the
ointment might have been prepared for the injury he had received in
this fall, is absurd. It is absurd because before the time of his
Call, he had no disciples, whereas, along with the mention of the
ointment there is also a mention of the disciples. The word
Shailikha, which is a Greek word, is still contained in these books.
Before the time of his Call, moreover, Jesus was not considered such
an important man that events of his life should have been recorded.
His ministry lasted only three-and-a-half years, and during this time
no accident or injury, except for the event of the Cross, has been
reported in records about him. If, however, anyone is under the
impression that Jesus received these injuries through some other
cause, it is up to him to furnish proof; for the event to which we
have referred is proved and admitted in such a way that neither Jews
nor Christians deny it, the event, that is, of the Cross. The idea,
however, of Jesus being injured through some other cause has not been
vouched for by any historical record. To entertain such an idea,
therefore, is consciously and knowingly to deviate from the path of
truth. The proof that has been adduced is not such that it might be
rejected on the basis of such an absurd suggestion.
There are manuscripts in existence even today; I too possess an old
copy of the Qanun Bu Ali Sina, handwritten, of that time. Therefore,
it would be highly unjust -- it would be to murder truth outright --
to throw away such a transparent proof as this. Think it over again
and again -- ponder deeply over it -- these books are still with
Jews, Magians, Christians, Arabs, Persians, Greeks, Romans, and with
Germans and French, as well as in the ancient libraries of other
European countries and of Asia. Is it proper to turn away from a
proof like this, the lustre of which dazzles the eye of denial? If
these books had been compiled by Muslims only, and if they had been
in the hands only of the followers of Islam, there might have been
people who would have hastily come to the conclusion that Muslims had
forged the statement and recorded it in their books to make it serve
as an attack on the Christian creed. But this, apart from the reasons
which I shall state shortly, is a baseless suggestion, also on
account of the fact that Muslims could never be guilty of a forgery
of this kind; for, like Christians, Muslims also believe that after
the event of the Cross, Jesus soon ascended into heaven. Muslims,
moreover, do not believe that Jesus was put on the Cross at all or
that he received any injuries as a result of crucifixion. How then
could they knowingly forge a statement contradictory of their own
belief? Apart from this, Islam was not in existence in the world when
these books on medicine, in Latin and Greek, were compiled and made
current among hundreds of millions of people; which books contained
the prescription of the 'ointment of Jesus' as well as the
explanation that this ointment was prepared by the disciples for
Jesus (on whom be peace). And the people, i.e., Jews, Christians,
Muslims and Magians were opposed to one another in religion.
Therefore, the fact that they have mentioned this ointment in their
books, or rather, the fact that they do not have regard even for
their respective beliefs, is a clear proof that the preparation of
the ointment was such a well-known fact that it was not denied by any
community or nation. It is true, however, that until the time of the
appearance of the Promised Messiah, it did not occur to any of these
people to profit from this prescription which had been stated in
hundreds of books and had been known to millions of people of
different nations. We have no alternative, therefore, than to
acknowledge in this connection that God had willed -- it had been
destined by Him -- that this bright weapon and this truth-revealing
proof which destroys the belief about the Cross should be explained
to the world by the Promised Messiah; for the Holy Prophet had
prophesied that the faith of the Cross shall not decline nor shall
its progress be arrested until the Promised Messiah appears in the
world. It was the Promised Messiah at whose hands was to be brought
about the 'Breaking of the Cross'. The hint in the prophecy was that
in the time of the Promised Messiah, God would bring about
circumstances which would lay bare the truth about the Crucifixion.
Then would come the end, and the Creed of the Cross would complete
its span of life, not, however, through war or violence, but only
through heavenly agencies, which would manifest themselves in the
world in the form of argument and discovery. This is the meaning of
the Hadith mentioned by Bukhari and others. It was inevitable
therefore, that heaven should not have disclosed these proofs and
these conclusive pieces of evidence until the time of the appearance
of the Promised Messiah. So it has come to pass. From the time of the
Promised One onward eyes shall open and thinking people shall ponder
over the question. For the Messiah of God has appeared. Intellects
must now be sharpened; hearts must be attentive; pens wielded with
vigour, and all must gird up their loins, righteous souls would now
be given understanding, and every willing person would have reason.
For, whatever shines in heaven brightens up the earth also. Blessed
and fortunate is he who has a share of this light! As the fruit
appears in season, so the light descends at its appointed time; no
one can bring it down before it descends of itself, nor stop it when
it descends. There must be differences and controversies. At the end,
however, truth must prevail, for this is not the work of man; the son
of man has no hand in it -- it is from the God who changes the
seasons, moves the times, and converts night into day and day into
night. He has created darkness but He loves the light. He lets Shirk
(polytheistic belief) live in the world, but he loves Tauhid or
Oneness of Himself; He does not like His glory to be given away to
anybody else. Ever since the birth of man, and until man disappears
from the world, the divine law has been that God supports His Tauhid
or Oneness. The object of all the prophets sent by Him was to effect
the worship of man and other creatures and to establish the worship
of God. The service they rendered to the world was to make the
formula 'There is no one worthy of worship but Allah' shine in the
earth as it shines in heaven. The greatest of them, therefore, is he
who did the most in making this formula shine with brilliance; who
first exposed the impotence of false gods and proved their
nothingness, on the basis of reason and power, and then, when he had
proved everything, he left a memory of his decisive victory in the
shape of the formula: 'There is no God but Allah, Muhammad is the
Apostle of Allah'. He did not utter the formula: 'There is no God but
Allah' as an empty boast, rather, he first provided the proofs and
exposed the error of the false beliefs and then called upon the
people to see that there was no God besides Him, Who had broken all
their power and who had shattered all their pride? As a reminder,
therefore, of this proved fact, he taught the blessed formula: 'There
is no God but Allah; Muhammad is the Apostle of Allah'.