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30 Verses from Holy Quran that proves the death of Isa (as)

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List of books containing a mention of Marham-i-Isa (مرہم عیسی)

List of books containing a mention of Marham-i-Isa, 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 303.

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 French.

Qarabadin, in Persian, by Hakim Muhammad Akbar Arzani -- Skin Diseases.

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, 282.

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.


Comments

  1. Salaam alaikum. . . . Is it possible to get a date or approximate time period when each of these books was first published? It would ba nice to see a "timeline" of awareness of the Ointment of Jesus (as). . . .

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Aloe and Myrrh: modern day analysis of two ancient herbs

By Arif Khan .. Edited by  Jonathan Ghaffar   Aloe and Myrrh are mentioned in the Gospel as being present immediately after the body of Hadhrat Isa (Jesus) was tended to by Nicodemus and Joseph of Arimathea; the presence of these medicinal plants has often been explained by Christian scholars as being part of an embalming process, whereas Hadhrat Masih Ma’ud (Mirza Ghulam Ahmad) in his treatise  “Masih Hindustan Mein”  (“Jesus in India”) described how they were essential ingredients for an ointment applied to Jesus’ wounds. What role do these herbs play today? Can an exploration of their modern day uses throw light on possible events 2000 years ago? The mention of the herbs appears in the Crucifixion story as it is recorded in the Gospel of John:

30 Verses from Holy Quran that proves the death of Isa (as)

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OINTMENT OF JESUS (Aloe and Myrrh)

After the crucifixion, the body of Jesus came into the hands of his disciples Joseph of Arimathea and Nicodemus The Gospel of John records that Nicodemus brought myrrh and aloes 'about a seventy-five pounds in weight' (John 19:39). These plants, particularly aloe plants, are considered medicinal and applied to wounds. It was used extensively in many ancient cultures is used even today to soothe open wounds. The Roman physician Pedanius Dioscrorides (c 75 B.C) recommended aloe for wounds and skin conditions. Alexander the Great's mentor, Aristotle, persuaded him to capture the island of Socotra to harvest the aloe plants for treating wounded soldiers. Interestingly, the medieval near eastern classic textbook of medicine entitled Canon of Medicine by Avicenna mentioned an ointment termed Marhami Isa (Ointment of Jesus). More Info:  List of books containing a mention of Marham-i-Isa  Aloe and Myrrh: modern day analysis of two ancient herbs