As always, remember that this is not the vain rambling of a psycho, just the copy and paste of interesting religious oddity.
♠”I become thou and thou become me, I become the body and thou become the soul, So no one can thereafter say: I am one and thou art another.”♠
If, however, Jesus returned to the world, how could he do it without breaking the seal of Khatam an-nabiyyin? In other words, the term Khatam an-nabiyyin is a Divine seal which has been put upon the prophethood of the Holy Prophet. It is not possible now that this seal could ever break. However, it is possible that the Holy Prophet, not only once but a thousand times, come into the world in the sense of burooz and express his prophethood in the manner of burooz along with his other qualities. And this particular burooz was a confirmed promise from God, as He says: “Others from among them who have not yet joined them.” 
In the beginning, colour was not considered as something separate from the coloured object.
At the second stage, the idea of light and darkness developed.
After, black and white, the concept of red came into existence.
At the fourth stage, the idea of the yellow colour was born.
Then green began to be considered as distinct from yellow.
At the sixth stage, the concept of blue came into being.
Sir Isaac Newton, at the seventh stage, put forward the theory of seven different colours.
I have so far only pointed to the beauty and wisdom of the words and the intellectual arguments, which shows that these verses combine fineness of language with the rational nature of the contents. After this, the ethical view or moral aspect is also worthy of note. Just as, in outward appearance, some colours are attractive and others are repugnant, and some are therapeutic while others have an adverse effect on health, similarly the three colours mentioned here have a special moral significance. White is the colour of peace, harmony, goodness and honour, red denotes danger and war, and black is the colour of evil and ignorance. These colours in this verse also refer to three types of religious leaders (ulama). In the Quran, ulama are likened to mountains (jibal, the word mentioned in this verse), from which rivers and streams of knowledge flow, and springs and fountains of truths rise up. It says:
“And there are some rocks out of which streams burst forth, and there are some of them which split asunder so water flows from them, and there are some of them which fall down for the fear of Allah.” (2:74)
These streams and rivers may be of water which is “white, delicious to those who drink” (37:46), that is, of goodness and of refreshment to the soul. But they may be red, of blood, which turn a peaceful world into one of fiery violence. Likewise, black also refers to ulama who give rise to evil movements of darkness, and from whom come forth huge waves of vice, wickedness and false beliefs.
“Do you not see that Allah sends down from the clouds water, then brings forth with it fruits of different kinds (or colors). And in the mountains there are streaks, white and red, of different colours, and others intensely black. And of people and animals and cattle there are different colors likewise. Only those of His servants fear Allah who possess knowledge.” (Holy Quran 35:27-28)
No reasonable person in the world can deny the need for rain and for light for the processes of nature on earth, nor can anyone believe that only some nations and countries need rain and light but others do not, nor again can anyone deny the results produced by rain and light. Yet as regards religion, atheists and deniers of revelation hold the view that high morals can be produced without spiritual rain, and that the great teachers of righteousness and goodness in the world such as Abraham, Moses, Jesus, Zoroaster, Buddha and Krishna, may peace be upon them all, came into existence without Divine favor.
