Section 2

Part 2

(10) At this juncture there- should be no such doubt: How an ordinary person in the Ummah of the Holy Prophet (P.B.H.) can be associated with the names, qualities and excellences. It is undoubtedly correct that even a Prophet cannot be an equal partner in his pure perfections, the angles can also not boast of such equality. How can any other person have any relation with the perfection of the Prophet (P.B.H.). But O seekers after truth listen to this attentively for this reason that the blessings of the Holy Prophet (P.B.H.) be manifest and till eternity the perfect rays of his light and acceptance may silence the opponents. God has made this arrangement with his perfect wisdom and mercy that some persons from the Ummah of the Prophet (P.B.H.) who follow the Prophet (P.B.H.) most humbly and submissively ....... may manifest the blessings of the Holy Prophet (P.B.H.) through their insignificant existence. Whatever praise is levelled on them from Allah or whatever signs and bounties become manifest from them the subject of all those praises and the person from whom those blessings emanate is the Holy Prophet (P.B.H.). But on account of his being the follower of the Sunnah of the Prophet (P.B.H.) ........ that resplendent person who is the excellent second of the prophet (). Stays like a shadow ()· For this reason whatever Allah's light or splendour appears in that Holy personage also manifests itself in his Zil (shadow'). Appearance of that condition and behaviour in the shadow as is that of the cognate is something which is well known to all and is not a secret (pages 243, 244 also see page 301).

(11) O Adam you and your wife stay in paradise; 0 Mary you and your husband stay in paradise; O Ahmad you and your wife live in paradise. I blew up in you from my inspiration () the spirit of truth (page 496).

This was translated by Mirza Sahib as follows:--

O Adam, O Mary, O Ahmad you and whoever is your follower or comrade enter paradise i.e. enter the Cause of true salvation. I have blown up in you the spirit of truthfulness. (He then explained that) the verse describes the cause of the name of the spiritual Adam. As Adam was born without assistance of any cause (father, mother) so the spirit is blown in the spiritual Adam without assistance of external causes. In fact this is blowing in of spirit is something special with the Prophets and ultimately it was conferred by way of lineage or inheritance on particular persons in the Ummah of the Holy Prophet (page 497).

(12)

 

 

 

Mirza Sahib explained this as follows :-

We made these signs and wonders and this inspiration which is full of meanings and truth descend near Quadian for reason of truth and on account of necessity. Whatever information was given by Allah and His Prophet is fulfilled and what Allah wished had to be accomplished.

These last words are a pointer to this that the Holy Prophet (P.B.H.) had pointed out in his hadis about his appearance and Allah had hinted about the same in his Holy Book. That hint has already been mentioned in the inspiration recorded in the third volume. The divine hint is in the verse:--

(He sent His messenger with guidance and the true religion that he may make it to prevail on each religion.

This verse is a prediction in favour of the Messiah in the physical and political sense and the promise of superiority or victory of Islam will-be manifest with the victory of Messiah. With the second coming of the Messiah the religion of Islam will spread through him in all the World. But it is manifested on this humble person that on account of his lowliness, humility, trust in God and selflessness and by virtue of the luminous signs, he is the model of Messiah's first sojourn in the world and his nature very much resembles the nature of Messiah as if they are two pieces of the same jewel or two fruits of the same tree...... just as Jesus, a Prophet of high dignity was the follower of Moses and servant of (his) religion and his Bible was a branch of Torah, this humble person is a lowly servant of that grand Prophet who is the leader of all messengers. If he is Hamid he (Mirza Sahib) is Ahmad. If he is Mahmud he (Mirza Sahib) is Muhammad (P.B.H.). (This may be marked that Mirza Sahib puts the words (P.B.H.) when he refers to himself although these words are exclusively used for Prophets). Since this humble man has complete resemblance with Jesus, God included him from the beginning in the prediction about Messiah; Messiah is the manifest and physical object of that prediction while this humble person is its spiritual and plausible object. The spiritual victory of Islam which is dependent upon irrefutable logic and arguments is destined through this humble self whether it be manifest during his life-time or after his death (pages 498 and 499)

(13) Thus God after creating this humble slave in this age and after conferring upon him hundreds of heavenly sings and (the quality of) penetrability into the hidden affairs and knowledge and after arming him with knowledge of irrefutable arguments, intended that he may publish and make prevalent the Quranic truthful science in every nation and in every country (page 501).

(14) Whatever sources of spreading the religion, arguments and reasoning for silencing all excuses have been made available to me were never given to anyone in the earlier Umam (plural of Ummah, i.e. communities of followers of Prophets) (page 502).

(15) 1 had written this much when a person named Shahabuddin.... Said that Molvi Ghulam Ullah, Molvi Ahmad Ullah Amritsari, Molvi Abdul Aziz and some other Molvis deny those Ilham (inspirations) which resemble the prophetic revelations . . . . . .their argument is that if such Ilham be true then the companions of the Holy Prophet (P.B.H.) deserved them more. In authentication of the same the letters of Sh. Abdul Qadir Jilani and Mujaddid Alf Sani may be seen how abundant are their inspirations(). Imam-e-Rabbani Mujaddid Alf Sani in the fifty-first letter in the second volume of his letters writes plainly that a person who is not a Prophet has the honour of being in communication with and addressed by God. Such a person is known Mohaddas and his position is nearer the rank of Prophets (page 546).

(16) God did not give you up nor is he angry with you. Did not we open your heart. Did not we make everything easy for you that we granted you Bait-ul-Fikr (house for contemplation) and Bait-ul-Zikr (house for worship). Whoever enters Bait-ul-Zikr sincerely with the intention of following with good faith and sound belief shall towards the end be in peace.... .... ...... By Bait-ul-Fikr is meant the room in which I have been and am even now busy in the writing of this book. By Bait-ul-Zikr is meant the Mosque built adjacent to that room. The last phrase describes the quality of the Masjid (Mosque) and from the letters of which can be found the date of its construction. The words are

meaning that this Mosque is blessed and confers blessings and every blessed act will be committed in it (pages 558,559).

The following points are made out by the above mentioned extracts from Baraheen-i-Ahmadia, Vol.3 and 4 :

(1) Mirza Sahib claimed to have direct communication with God and was addressed by Him directly.

(2) He called his Ilham as Wahi and apprehending the possible objection from the Ulema, he wrote that this was only a dispute over language: He called the divine information as Wahi while the Ulema named it Ilham.

(3) He was the recipient of secret knowledge and knowledge about future events.

(4) In this age of sin such a reformer should be like a messenger and such people were named Amsal in Hadis and Siddiq in Quran.

(5) The appearance of such as he, resembles the advent of the Prophets.

(6) Though no one can equal the Holy Prophet (P.B.H.) but a person an account of his being the staunch follower of the Prophet and his Sunnah becomes his Zil (Shadow).

(7) The manifestation of the state and behaviour in the Zil (Shadow) is that of the original leader.

(8) If the leader is Hamid the Zil is Ahmad. If the first named is Mahmood the other is Muhammad (P.B.H.) and Mirza Sahib who is saying this about himself puts

(peace be upon him or P.H.B. in short) against Muhammad which according to him is his name but he does not put such words of prayer, which are reserved for the prophets, against the names of the Holy Prophet .

(9) Mirza Sahib resembled Jesus and the prediction of his coming applied to him in the manifest and physical sense while it applied to Mirza Sahib in the spiritual sense.

(10) The coming of Mohaddas was predicted by the Holy Prophet (PBH) and according to Mujaddid Alf Sani Mohaddas is a person who has the honour of being in communication with and addressed by God and his position is nearer the rank of Prophets.

(11) The verse:

was revealed for Mirza Sahib.

(12) Though the above verse is a prediction in favour of the Messiah in the physical and political sense but Mirza Sahib is the model of Messiah's first sojourn in the world and both are pieces of the same Jewel.

(13) God sent a revelation to Mirza Sahib that He granted him Bait-ul-Fikr and Bait-ul-Zikr. Bait-ul-Fikr was the Chaubara in which he wrote Baraheen-e-Ahmadia and Bait-ul-Zikr means the Mosque built adjacent to the Chaubara. According to the Ilham the Mosque is blessed and confers blessings and every blessed act will be committed in it.

From these points it will be clear that while laying the foundation for his claim he lay persistent emphasis on Ilham (inspiration) which for reasons of his own he called Wahi (revelation). Mirza Sahib claimed in 1882 that he was appointed by God (). The purpose of appointment for reform is detailed in the 3rd volume of Baraheen-i-Ahmadia but he took two years to declare himself as Mujaddid (Revivalist). For his claim of Promised Messiah he wrote his resemblance with Jesus and of his being the person who would perform the function for which Jesus was commissioned in his physical appearance. For the claim of Zilli Prophethood he claimed to be recipient of Wahi (revelation) in the language and verse of the Quran and that he was the object of the verse Q 48:28. He was Zil of the Prophet and Zil had all the qualities of the cognate. Thus attempt was made to remove all hurdles in respect of future claim of Promised Messiah and Prophet. The manners in which, according to his claim, he had Ilhams were five and two of them very much resembled the manner in which the Holy Prophet (P.B.H.) received the Wahi (revelation).

In these citations there is one quotation in which it is said that Jesus will be coming physically in this world as Messiah. The subsequent development was only an attempt to prove that Messiah had died a natural death in Kashmir and his second coming in a physical sense was impossible. Consequently the Maseel (likeness of) Messiah that is Mirza Sahib had to fulfill the prophecy about the second coming of Messiah.

There is a clear verse in the Holy Quran about Holy Prophet (P.B.H.) being the last of the Prophets. This hurdle had to be crossed by discovering a new meaning of the word Khatam that the Prophet shall henceforth be commissioned from the Muslim Ummah and must bear the seal of authentication of the Holy Prophet (P.B.H.).

There is no reference to Mehdi but in view of the qualifications appropriated by Mirza Sahib for-himself this would not be a difficult claim to make.

Mirza Sahib claimed to be the Promised Messiah in 1891. He had thereafter disputations with Christian Missionaries also.

Abdullah Atham was a Christian who was considered an adept at disputation or contest by argument (). Mirza Sahib had such contests with him and other Christian Missionaries from 22nd May, 1893to 5th June, 1893 regarding the truthfulness and superiority of Islam as a religion. On the last day of the contest Mirza Sahib made a prediction to the effect that.

On 22nd August, 1894 Mirza Sahib wrote a letter to one Munshi Rustam Ali in which he expressed his anxiety that the 'known person' (Atham) was still healthy and plump. He prayed for being saved from the test (Maktubat-i-Ahmadiyya, Vol. 5, letter No. 3, page 128;Quadiani Mazhab, page 324).

In Seerat-e-Mehdi, (Vol. 1 pages 159-160) are described the steps taken by Mirza Sahib for the fulfilment of his prophecy. It is said that Mian Abdullah Sinousi informed him that a day before the expiry of period of prediction about Atham, the Promised Messiah asked him and Mian Ahmad Ali to bring grams in weight which he specified and recite on them such and such Chapter of the Quran in such number (The author did not recollect the number nor the Chapter of the Quran). Mian Abdullah Sinousi continued that he recited the said Chapter of the Quran for the whole night. After finishing the recitation they went to Mirza Sahib as directed. He (Mirza Sahib) took both of them outside Quadian probably toward the north and directed them to throw (the grams) in an un-usable well and then to turn their faces and hasten from there without looking back. The two acted as they were directed.

On the last day of the prophecy faces of the Ahmadis were withered and they were extremely dejected. Some persons on account of unawareness had betted on the death of Atham. There was dejection and disappointment all round. People wept bitterly during prayers and prayed to God that they might not be dis-honoured (Seerat-i-Meseeh-i-Mauood by Sh. Yaqub Ali; Ouadiani Mazhab, Page 325).

Mirza Sahib explained this by saying that the prediction was subject to the condition that Atham did not withdraw (from his belief). So in the meeting of disputation itself he had withdrawn the word Dajjal (imposter) which he had said about the Holy Prophet (P.B.H.), in the presence of seventy persons and not only this, he proved the withdrawal () by his fifteen months' continuous silence. The basis of prediction was that he had called the Holy Prophet (P.B.H.) Dajjal and having benefitted from this penitence he died after fifteen months (Roohani Khazain, Vol. 9, page 6, from Kashti-e-Nuh, printed in 1902, Also see Haqiqatul Wahi, page 8).

Mirza Sahib wrote in Naseem-e-Daawat (printed in 1903, page 91) that sometimes the fulfilment of the prophecy is delayed on account of penitence. Any objection against the completion of the prophecy could be raised only if he himself had died before Atham (Roohani Khazain, Vol. 19, page 451, published 1907, page185).

It may be noticed that there is nothing in the prophecy that Atham had called names to the Holy Prophet (P.B.H.). The basis of the prophecy was that Atham was abandoning true God and making a humble man a divinity which refers to his belief in the gospels. A period of fifteen months fixed for the death of Atham, expired without fulfilment of the prophecy.

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