In description of those people who receive revelation from God in the perfect and clearest manner, and enjoy the honour of converse and discourse in a perfect manner, and the dreams that they see are also true like the breaking of the dawn, and who have the most perfect and complete relation- ship of love with God; they enter the fire of divine love and their carnal self is totally consumed by the flame of light.
It should be borne in mind that God Almighty is Most Benevolent and Merciful; whoever turns to Him with sincerity and purity, He responds with even greater sincerity and purity for him. Whoever advances towards Him with a sincere heart never goes to waste. Almighty God possesses magnificent attributes of love, fidelity, grace, munificence, and displaying divine wonder, but they are fully witnessed only by those who are completely lost in His love. Although He is very Benevolent and Merciful, He is also Independent and Self-Sufficient. Therefore, only he who dies in His path, attains life from Him; and only he who forsakes everything for Him, receives the heavenly bounty.
Those who establish a perfect relationship with God Almighty are like a person who first sees a light of fire from a distance and then draws closer to it until he puts himself into the fire; his whole body is thereby consumed, and only the fire remains. Likewise, the one who has a perfect relationship continues to get closer to God day by day until his entire self is cast into the fire of divine love, and the carnal self is reduced to ashes by the flame of divine light and the fire takes its place. This is the culmination of the blessed love with God. The principal indicator that a person enjoys the perfect relationship with God is that the attributes of the Divine are manifested in him. The base characteristics of human nature having been consumed by the divine flame of light, a new being is born and a new life emerges which is totally different from the former life. Similar to when a bar of iron is placed in a fire and the fire overpowers it completely, that bar of iron develops the exact appearance of the fire, but it cannot be said that it is the fire itself, even though it manifests the characteristics of the fire. In the same way, the one whose entire being is engulfed by the fire of divine love, he too becomes the manifestation of divine glory, but it cannot be said that he is God; for he is only a human whom that fire has completely engulfed. After the fire has completely dominated, thousands of Signs of consummate love appear—not just one solitary Sign which would remain doubtful to a discerning person and seeker after truth. Rather, this relationship is recognized by hundreds of Signs.1
One of these Signs is that, from time to time, the Benevolent God causes His eloquent and pleasant Word, which possesses the full force of divine glory, blessing, and news of the unseen, to flow from his tongue. And it is accompanied by a light that validates it as an unequivocal fact, not a conjecture. It is accompanied by a divine radiance and is free from all impurities. Many a time and with the utmost frequency and probability, that Word consists of some grand prophecy. The scope of his prophecies is broad and universal and they are unparalleled in both quantity and quality, and no one can present the like of them.
They are filled with divine awe and majesty, and, through the perfect providence of God, the very face of God is visible in them. His prophecies are not like those of astrologers, rather they contain the hallmarks of dearness and acceptance and they are replete with divine support and help. Some prophecies relate to his own self, some to his children, some to his friends, some to his foes, some to the world in general, and some to his wives and relatives. Such matters are disclosed to him as are not disclosed to others, and the doors to the unseen, that are not open to others, are opened to his prophecies. God’s Word descends upon him in the same manner as it descends upon God’s holy Prophets and Messengers, and it is unequivocal and free from conjecture. The tongue of such a person is so blessed that the words that flow from it cannot be matched by anyone in the world both in their abundance and spiritual significance. His eye is given visionary power with which he can see the most hidden of matters. Oftentimes, written texts are presented before his eyes. He meets the dead like the living. Oftentimes, things that are thousands of miles away appear before his eyes as if they were lying under his feet.
Similarly, his ears are given the ability to hear concealed things. Often, he hears the voice of angels and derives solace from their voice in times of anguish. The greatest wonder is that even the voice of minerals, plants, and animals reaches him on certain occasions [as has been said]:
The philosopher who denies the event of Hannanah2
Is totally unaware of the extraordinary senses of the Prophets.
Similarly, his nose is granted the capability to smell fragrance from the unseen. Oftentimes, he can smell joyful tidings and detect the odour of the abominable. Likewise, his heart is granted sagacity and many things that he perceives turn out to be correct. Likewise, Satan is rendered incapable of influencing him because Satan has no share left in him. Because of his being completely lost in God, his tongue is the tongue of God at all times and his hand is the hand of God. Even if he does not receive revelation specifically, whatever flows from his tongue is not from him but is from God. This is because his carnal self is totally consumed, and death having overtaken his lower self, a new and pure life, upon which divine light is constantly reflected, is granted to him.
Similarly, his forehead is granted a light that is not granted to anyone except the lovers of God. On some special occasions this light shines so brightly that even a disbeliever can perceive it. This happens particularly when such people, while being persecuted, turn to God to seek His help. Thus, that moment of advancement towards God is a special moment for them and the divine light manifests itself in their forehead.
Similarly, their hands, their feet, and their entire body are granted a blessing, as a result of which even the garment they wear becomes blessed. Oftentimes, their touching or placing a hand on someone causes the eradication of that person’s spiritual or physical maladies.
Similarly, the Lord of Honour and Glory bestows a blessing upon the houses wherein they dwell. Such a house remains safe from calamities, and the angels of God guard it.
Similarly, a blessing and distinction is granted to their town or village. Likewise, even the dust upon which they tread receives a share of that blessing.
In the same way, all desires of the people of this rank often assume the colour of prophecies. That is to say, when they feel a strong desire to eat or drink, or wear or to see something, that desire takes the form of a prophecy. Hence, prior to the actual attainment, when a compulsive desire to obtain something arises in their hearts, it becomes available.
Their pleasure or displeasure also has a prophetic element to it. When they are greatly pleased and happy with a person, it bodes well for the future success and prosperity of that individual. And when they are wroth with someone, it is an indication of his future affliction and ruin. This happens because, being completely lost in God, they dwell in the court of God. Their pleasure and wrath is God’s pleasure and wrath, and it does not arise from the promptings of their inner selves, but such states are created in them by God.
Likewise, their prayer and attention is not like ordinary prayers or attention. Indeed it has a profound effect. There is no doubt that if a decree is not final and irrevocable, and their attention, with all its necessary conditions, is focused to avert a calamity, God averts it, regardless of whether it relates to a single person, a few individuals, a country, or a ruling monarch. The secret behind all this is that these people have annihilated their own selves and their will often coincides with the will of God. Therefore, when they focus intensely upon averting a calamity, and achieve the needed advancement towards God with an anguished heart, God’s eternal way is that He hears them. Thus it happens that God does not reject their supplication. However, on certain occasions, to prove their servitude, their prayer is not granted so that the ignorant might not consider them to be partners with God. If it so happens that a calamity has descended and the associated signs of death have appeared, it is generally the way of God that the calamity is not postponed. On such occasions, it befits the elect of God to cease their prayers and resign themselves to His will. The best time for prayer is the time when signs of despair and hopelessness are not yet fully manifested, and such signs have not yet appeared as clearly show that the calamity is imminent and, in a manner of speaking, has already occurred. This is so because it is the divine practice, in general, that when God Almighty has manifested His will with regard to a chastisement, He does not revoke His will.
It is absolutely true that the vast majority of the prayers of God’s elect are granted. Indeed, the very acceptance of prayer is their greatest miracle. When their hearts suffer intense anguish during the time of some affliction, and in this state of intense anguish they turn their attention towards their God, He hears them and, at that moment, their hand is as if it were the hand of God. God is like a hidden treasure. He manifests His countenance through those whom He has bestowed His perfect acceptance. When His chosen ones are tormented, then indeed the Signs of God appear; and when they are tormented beyond limit, then be certain that God’s Sign is near—nay, it is at the door—because they are the kind of people whom God loves more than anyone can love their dearest son. For those who love Him with all their heart and soul, He shows extraordinary Signs. He displays such of His might as a lion awoken from its slumber. God is Hidden and these are the people who manifest Him. He is cloaked in a thousand veils; His countenance is revealed through this group [of His elect].
It should also be remembered that the notion that every single prayer of the chosen ones gets accepted is absolutely false. Rather, the fact is that God maintains a friendly protocol with the chosen ones. At times He accepts their prayers and at other times He wants them to submit to His will—just as you see in friendship. Sometimes a person accepts what his friend says and does what he wants, but at other times he wants his friend to accept what he says. This is what God Almighty refers to in the Holy Quran. At one place in the Holy Quran He promises the acceptance of the prayers of the believers and says:
Meaning that, pray unto Me, and I will accept your prayer.
However, at another place, He instructs them to remain pleased and content with His decree and manifest destiny. As He says:
Therefore, by reading these two verses in conjunction, it becomes clear what the practice of Allah is regarding prayers, and what the relationship between the Lord and servant is.
I deem it proper to write about this again so that a naive person may not wonder: ‘Other people share in many of the aspects that have been described regarding the people at the third level of perfect faith and perfect love, insofar as ordinary people also experience dreams, have visions, and receive revelations. Therefore, what is their distinction?’
Although I have answered these concerns many times, I reiterate that the difference between the chosen ones and the non-chosen ones is tremendous, as has been briefly described in this dissertation. Notwithstanding, with regard to heavenly Signs, one great difference is this distinction that the chosen people of God—who are suffused with divine light and whose inner selves are consumed by the fire of love—remain dominant over others in every excellence, both qualitatively and quantitatively. The Signs of divine help and support appear in their favour in such an extraordinary manner, and with such abundance, that no one in the world can dare to produce their like; for, as I have already mentioned, these people are the perfect manifestation to show the face of God who is concealed. They show the hidden God to the world, and God shows them.
And I have previously mentioned, there are three types of people who partake of heavenly Signs. Firstly, those who possess no merit in themselves and have no relationship with God Almighty, but who, on account of their mental compatibility, see some true dreams and witness some true visions, but without manifesting any sign of acceptance and endearment, nor do they derive any benefit from them. Thousands of wicked, evil, sinful, and immoral ones share with them such malodorous dreams and revelations. It is often observed that, despite such dreams and visions, their conduct is not praiseworthy. At a minimum, their faith is very weak, so much so, that they do not have the courage to give a true testimony, and they do not fear God as much as they fear the world, and they cannot sever themselves from the wicked. They dare not bear such true testimony as might offend a person of rank. They are extremely slothful and lazy in respect of religious obligations and are preoccupied day and night with worldly concerns and worries. They deliberately support falsehood and abandon truth. They are guilty of dishonesty at every step; moreover, some of them do not even restrain themselves from vice and sin and resort to every unlawful device for the purpose of acquiring worldly benefits. The moral condition of some of them is deplorable and they are the embodiment of jealousy, miserliness, self-conceit, arrogance, and pride. They perpetrate every mean act, and a variety of despicable traits are found in them. It is peculiar that some of them are such that they always see evil dreams, and they even come true, as if their brains have been fashioned only for evil and ill-omened dreams. They are incapable of having dreams that foretell their own betterment in worldly affairs and attainment of their desires, or dreams that foretell any good fortune for others. The quality of their dreams, out of the three types, can be described as resembling the physical experience of a person who perceives only smoke from a distance, but does not see the light of the fire nor does he feel its warmth. Because such people have no relationship with God and with spiritual matters, their lot is mere smoke from which no light is obtained.
Then the second category of people who see dreams or experience revelations are those who have some relationship with God Almighty, but that relationship is not perfect. The quality of their dreams or revelations resembles the physical experience of a person who perceives the light of a fire from far away on a dark and frigid night. This sight provides at least the benefit that he avoids the path which has many potholes, thorns, rocks, serpents, and beasts, but this much light cannot save him from the cold and destruction. Thus, if such a person fails to reach the warm circle of the fire, he is destroyed just like one who walks in the dark. Then the third category of people who experience revelations and see dreams are those whose quality of dreams and revelations resembles the physical experience of a person who, on a dark and frigid night, not only finds the full radiance of the fire and walks in it, but also, by entering its warm circle, is fully safeguarded against the ill effects of the cold. This rank is attained by those who incinerate the cloak of carnal passions in the fire of divine love and adopt an arduous life for the sake of God. They see the death that lies ahead, yet they rush to choose that death for themselves. They embrace every pain in the path of God. For the sake of God, by becoming the enemy of their ego and marching against it, they exhibit such power of faith that even the angels are amazed and astounded at the strength of their faith. They are spiritual champions and all of Satan’s assaults amount to nothing in opposition to their spiritual strength. They are true in their faithfulness and uncompromising in their truthfulness such that the sights of worldly pleasures cannot beguile them nor can the love of children or the bond of matrimony turn them away from their True Beloved. In short, no bitterness can frighten them nor can any carnal pleasure hinder them from God, nor can any relationship interfere with their relationship with God.
These are the three states of spiritual ranks of which the first is named ‘ilmul-yaqin [knowledge by inference], the second is designated ‘ainul-yaqin [certainty by sight], and the third blessed and perfect rank is known as haqqul-yaqin [true certainty]. The cognition of any human being cannot be perfected nor can it be washed clean of all impurities until it reaches the stage of haqqul-yaqin, for this stage does not depend only on observation, but descends upon the heart of a man as an actual experience; and the man, being thrust into the blazing fire of divine love, is totally separated from his carnal self. Arriving at this stage, human cognition moves from hearsay to actual experience and the ignoble self is totally burnt to ashes, and such a man becomes seated in the lap of God Almighty. Just as a piece of iron, being placed in fire, assumes the appearance of fire, and the characteristics of fire start to manifest through it, in the same way, a person of this rank figuratively becomes endowed with divine attributes. He is, by nature, so completely lost in the pursuit of the pleasure of God that he speaks while being immersed in God, sees while being immersed in God, hears while being immersed in God, and walks while being immersed in God, as if there is only God inside his cloak. His human nature is overpowered by the manifestations of the Divine. Since this subject is delicate and is beyond ordinary comprehension, I shall, therefore, leave it at this point.
In yet another way, I may illustrate this third rank, which is the superior and perfect rank, in the following manner. The perfect revelation, which is the third of the three types of revelation and descends upon the perfect individual, is as if the light and the rays of the sun fall on a polished mirror which is perfectly facing it. It is obvious that, though the light of the sun is the same, differences develop in the manner in which it appears according to the various objects [that reflect it]. Thus, when a ray of the sun falls on such a dense area of earth that does not have clean and pure water on its surface—but rather, has black and dark dust, and the surface is also uneven—then [the reflection of ] the ray is very weak, particularly in the event that a cloud should be intervening between the sun and the earth. But when that same ray, in front of which there is no intervening cloud, falls on clear water that shines like a polished mirror, then the same ray is intensified tenfold in its appearance, so much so, that the eye cannot even bear it.
In the same manner, when revelation descends upon a soul that has attained purification, having been cleansed of all impurities, its lustre is manifest to an extraordinary degree. The reflection of divine attributes upon that soul becomes complete, and the countenance of the One True God is fully revealed. It is obvious from this inquiry that when the sun rises, its light falls on every pure and impure surface, even to the extent that the outhouse, which is a place of filth, partakes of it. However, the full benefit of that light is obtained by that clean mirror or clean water, which, by virtue of its own perfect purity, is capable of portraying the image of the sun in itself. Similarly, due to the fact that God is not miserly, everyone is benefited by His light. However, the condition of those who become the perfect manifestation of God because of the annihilation of their corporeal self, and in whose being God enters by way of reflection, is uniquely distinct from all others. As you can see, although the sun is in the sky, when it faces clear water or a polished mirror, it appears as though it is in that water or mirror. However, the fact of the matter is that it is not in that water or mirror, yet on account of its perfect purity and sheen, the water or the mirror creates the impression as if it is in the water or the mirror.
Thus, the light of divine revelation is accepted in its perfect and utmost quality only by the soul which attains complete and perfect purification. Mere receipt of revelation and dream does not indicate any merit or excellence, so long as the soul does not attain this quality of reflectiveness, and so long as the countenance of the True Beloved is not reflected in it. Just as the general grace of God has endowed everyone in the physical realm, with a few exceptions, with eyes, nose, ears, the sense of smell, and all other faculties, and has not been miserly with any nation; similarly, in the spiritual realm, He has not excluded the people of any age or nation from sowing the seeds of their spiritual faculties. Just as you see the light of the sun falls everywhere, and no place, delicate or dense, is excluded; the same is the law of nature pertaining to the light of the spiritual sun, that neither a dense place can remain deprived of that light nor a delicate one. However, that light is in love with the pure and clean hearts. When that spiritual sun casts its light on pure objects, it manifests its entire light in them to the extent that it draws the picture of its face in them. As you observe, when the sun is directly facing some clear water or a polished mirror, it manifests its entire image in them, so much so, that just as the sun is visible in the sky, it is equally visible in that clear water or the mirror without any difference.
Hence, spiritually, there is no greater excellence for man than to achieve such a level of purity that the image of God Almighty is drawn in him. This is what is alluded to when Allah the Almighty says in the Holy Quran:
Meaning that, I am going to appoint My Khalifah upon the earth.
It is obvious that a picture is a khalifah or the true image of something and, in other words, its substitute. That is why a picture depicts the features of the original and outlines exactly as they are. It is recorded in the hadith, as well as the Torah, that God Almighty created man in His own image—thus, image implies this very spiritual resemblance. It is also obvious that, for instance, when sunlight falls on a highly polished mirror, not only is the sun visible within it, but that mirror also manifests the attributes of the sun; that is, its light also gets projected onto another by way of reflection. The same applies to the image of the Spiritual Sun; when a pure heart accepts its reflected image, the rays emit from it and illuminate other objects in the likeness of the sun, as if the entire sun also entered it with all its glory.
There is another point worth remembering at this juncture, and it is that even those who belong to the third category and enjoy a perfect bond with God and receive the perfect and pure revelation, are not equal in acceptance of divine bounties. The sphere of their natural capacity is not equal to one another. Rather, the sphere of natural capacity is of a lesser magnitude for some and it is greater for others, while for some it is greater still, and it is even beyond imagination and estimation for some others. Some have strong ties of love with God, others stronger, and yet others have such that the world cannot fathom it, and no intellect can grasp its magnitude. They are so consumed in the love of the Eternal Beloved that not even a single particle or fibre of their being or self survives. And all these people of varied ranks cannot progress beyond their natural capacity in the light of the verse:
None of them can acquire any light beyond the range of his natural capacity, nor can anyone reflect the spiritual image of the Divine Sun beyond his innate capacity. God reveals His face to everyone according to their innate capacity and His face appears smaller in some or bigger in others depending on the variation of the individual capacities, just as, for example, a large face appears very small in a handheld mirror, but that same face appears large in a large mirror. But the mirror, whether large or small, reveals all the form and features of the face, the only difference being that a small mirror cannot display the full measure of the face. Just as this variation is evident between a small and a large mirror, similarly, although the Being of God is Eternal and Immutable, changes appear in it according to an individual’s capacity, and the differences that emerge are so great that it seems as though the God of one person is greater in the expression of His attributes than that of a second person, and that of a third person is greater still. But God is not three, He is only One. It is only that His glory is revealed differently as a result of differences in manifestations. Just as the God of Musa(as) [Moses], ‘Isa(as) [ Jesus], and the Holy Prophet, may peace and blessings of Allah be upon him, is only One and not three gods, but because of different manifestations, three expressions of glory appeared in the same One God. Since Musa’s purpose was limited only to the Israelites and Pharaoh, the manifestation of divine power upon Musa was limited to that extent. Had his focus been upon all of mankind of that time as well as the future, the teachings of the Torah would not have been as limited and deficient as they are today.
Similarly, Hadrat ‘Isa’s purpose was confined to the few Israelite tribes who were before him, and his concern did not extend to other nations or future ages. Therefore, the manifestation of divine power in his religion remained limited in proportion to his purpose, and a seal was placed on future divine revelation [for his followers]. Since the teachings of the Injil [Gospel] were also to reform the conduct and characters of only the Jews, and the ills of the whole world were not the focus; therefore, the Injil, too, is unable to effect general reformation. It only reforms the prevalent immorality of those Jews who were present. And the Injil is not at all concerned with the condition of the people of other countries or the times to come. Had the objective of the Injil been to reform all groups and various natures, its teachings would not be as we find them. It is regrettable that, on the one hand, the teachings of the Injil were inherently deficient, but on the other hand, great damage was caused by the self-conceived fallacies in that a humble human being was raised to Godhead for no reason; and by proposing the concocted doctrine of ‘Atonement,’ the door to the efforts of practical reformation was closed altogether.
Now the Christian people are suffering from ill-fortune in two ways: First, they cannot receive divine help through revelation as, purportedly, a seal has been placed upon revelation; and second, they cannot practically advance because Atonement has precluded them from hard work, toil, and effort [in spirituality]. However, the perfect man to whom the Holy Quran was revealed, was not limited in his outlook, nor was there any deficiency in his sympathy and compassion for all. His self was imbued with perfect sympathy that transcended the limitations of time and space. He, therefore, received the full and perfect share of the manifestation of providence of the Divine. He became Khatamul-Anbiya’ [the Seal of the Prophets] but not in the sense that no one would, from then on, receive any spiritual grace from him; rather, in the sense that he is the possessor of the khatam [seal] without the attestation of which, no grace can reach anyone, and for his ummah the door of converse and communion with the Divine will never be closed until the Day of Judgment. Other than him, there is no Prophet who was bestowed this seal. He is the only one with whose seal such prophethood can be achieved, which requires one to be an ummatī.7 His resolve and sympathy did not wish to leave his ummah in a deficient state,8 and did not tolerate that the door of revelation, which is the real source of achieving divine cognition, should remain closed upon them. Nevertheless, in order to preserve his Sign of the seal of Prophethood, he desired that the grace of revelation should be bestowed through obedience to him and that the door of divine revelation should be closed to everyone who was not his ummatī. It was in this sense that God made him Khatamul-Anbiya’. Thus, it has been forever ordained that he who does not prove to be his ummatī through true obedience, and does not efface his entire being in submission to him, cannot receive any perfect revelation nor achieve the status of a perfect recipient of revelation insofar as independent Prophethood has ended with the Holy Prophet, may peace and blessings of Allah be upon him. But Prophethood by way of zill [reflection], which means the receipt of revelation purely through the Muhammadan grace, shall last till the Day of Judgment so that the door to perfection for humankind should not close; and so that this Sign should not disappear from the world that the resolve of the Holy Prophet, may peace and blessings of Allah be upon him, has desired that the doors of converse and communion with the Divine should remain open until the Day of Judgment, and cognition of the Divine, which is the basis of salvation, should not become extinct.
There is nothing in any authentic hadith to indicate the possibility of the coming of a Prophet who is not an ummatī of the Holy Prophet, may peace and blessings of Allah be upon him, meaning that, one who does not partake of the blessings of following him. This very point exposes the error of those who bring back Hadrat ‘Isa to this world for no reason and fail to pay heed to the true interpretation of the second coming of the Prophet Ilyas [Elijah], as was clarified by the statement of Hadrat ‘Isa himself.9 Moreover, those very ahadith that indicate the coming of the Promised Messiah indicate that he will be a Prophet and an ummatī. But how can Ibn-e-Maryam [the son of Mary] be an ummatī? Who can prove that he achieved the rank of prophethood not directly but by following the Holy Prophet, may peace and blessings of Allah be upon him?
Even if a thousand explanations and interpretations were given in its justification, it remains utterly illogical that after the Holy Prophet, may peace and blessings of Allah be upon him, such a prophet is to come who will run to church when people will flock to the mosques for prayers, who will read the Gospel when people will recite the Holy Quran, who will turn his face to Baitul-Muqaddas when people will face the House of God at the time of worship, and who will drink wine and eat pork and will have no regard for the ordinances of Islam. Can any intellect opine that such a terrible day still awaits Islam when, after the Holy Prophet, may peace and blessings of Allah be upon him, such a prophet will appear who will, because of his independent prophethood, break his seal of Khatm-e-Nubuwwat [the Finality of Prophethood] and will snatch away his distinction of being Khatamul-Anbiya’ [the Seal of the Prophets], and who would have the status of prophethood directly and not through submission to him, and whose practices will be contrary to the Shariah of Muhammad, and who will put people in a trial by blatantly defying the Holy Quran, and who will be the cause of defiling Islam? Rest assured that God will never do this.11 No doubt in the ahadith the designation nabī [prophet] is present with [the mention of ] the Promised Messiah, but the term ummatī is present along with it as well. Even if it were not present, in view of the aforementioned consequences, one would have to admit that it is absolutely impossible to believe that an independent Prophet could appear after the Holy Prophet, may peace and blessings of Allah be upon him, as the coming of such a person is clearly incompatible with Khatm-e-Nubuwwat [the Seal of Prophethood]. To suggest that he will be made an ummatī and this newly converted Muslim prophet will be hailed as the Promised Messiah is far removed from the dignity of Islam. When the ahadith establish that Jews will be brought forth from within this ummah, it is a matter of pity that the Jews are to appear from within this ummah, but the Messiah is to appear from the outside. Is this matter hard to understand for a God-fearing person? Namely, that even as his mind is satisfied that some such people will be brought forth from within this ummah who will be called ‘Jews’, similarly a person will be brought forth from within this ummah who will be named ‘Isa and the Promised Messiah. Why must Hadrat ‘Isa be brought back from ‘Heaven’ and be stripped of his cloak of independent prophethood and be made an ummati? If it is said that this process will be by way of punishment because his ummah had proclaimed him to be God, this answer is also absurd because what is the fault of Hadrat ‘Isa in it?
I do not say these things on the basis of any speculation or conjecture; rather, I say this having received revelation from God Almighty, and I swear by Him that He Himself has informed me of this. The time testifies for me. The Signs of God testify for me.
Besides this, since the death of Hadrat ‘Isa is unequivocally established by the Holy Quran, therefore, the view that he will come again is absolutely absurd, for if one is not alive in his physical body in Heaven, how could he possibly return to earth [with that physical body]?
If asked to show which Quranic verses categorically prove the death of Hadrat ‘Isa, I would draw your attention to this verse as an example:
To suggest here that the word 
[tawaffi] means ascension to Heaven with the physical body, this meaning is categorically false because it is evident from these same verses of the Holy Quran that this question will be asked of Hadrat ‘Isa on the Day of Judgment. Thus, such an interpretation necessarily implies that, prior to his death he will appear before God in this same condition of physical ascension, and then he will never die as there is no death after the Day of Judgment and such a notion is utterly false.
Moreover, this reply of his on the Day of Judgment that ‘I did not know what happened to my ummah after my ascension to Heaven in my physical body’ is proven patently false by the belief that proposes that he will come back to the world before the Day of Judgment. For, if somebody comes back to the world and witnesses the idolatry of his ummah—even fights wars against them and breaks their cross and kills their swine—how can he say on the Day of Judgment that ‘I have no knowledge of the state of my ummah’?
Indeed, this claim itself is peculiar because it asserts that when the word 
—tawaffi is used in the Holy Quran in relation to Hadrat ‘Isa, it means ‘ascension to Heaven with the physical body’, but this meaning does not apply to others. For the whole world the word 
—tawaffi means ‘to seize the soul and not to seize the body’ but for Hadrat ‘Isa it has the special meaning of ‘to raise to Heaven with the physical body’. This meaning is peculiar indeed, that even our lord and master, the Holy Prophet, may peace and blessings of Allah be upon him, did not partake of this, and this meaning is reserved exclusively for Hadrat ‘Isa out of the entire creation. The insistence that there has been a consensus regarding the second coming of Hadrat ‘Isa to the world is a grave calumny which is beyond comprehension.
If by ‘consensus’ is meant the consensus of the Companions, then it is a false accusation levelled against them. They had no idea whatsoever of this fabricated belief that Hadrat ‘Isa would return to this world. Had this been their belief why did they tearfully come to a consensus upon the subject of this verse:
Meaning that, Muhammad, may peace and blessings of Allah be upon him, was only a human Messenger, not God; and all Messengers before him have passed away?
Thus, if Hadrat ‘Isa had not passed away from this world up until the demise of the Holy Prophet, may peace and blessings of Allah be upon him, and had not been touched by the Angel of Death until that time, then why, upon hearing this verse, did the Companions, Allah be pleased with them, recant the belief, as it were, that the Holy Prophet, may peace and blessings of Allah be upon him, would return to this world?
It is common knowledge that this verse was recited by Hadrat Abu Bakr, Allah be pleased with him, on the day of the demise of the Holy Prophet, may peace and blessings of Allah be upon him, to all the Companions at the Prophet’s Mosque, and it was Monday, while the Holy Prophet, may peace and blessings of Allah be upon him, had not yet been buried, and his blessed body was in Hadrat ‘A’ishah Siddiqah’s home, when, on account of the extreme grief of separation, some of the Companions began to speculate that perhaps the Holy Prophet, may peace and blessings of Allah be upon him, had not really died, but had gone into hiding and would again come back to this world.
Hadrat Abu Bakr, Allah be pleased with him, having perceived the dangerous nature of this trial, immediately summoned all of the Companions. By fortunate coincidence, all of the Companions, may Allah be pleased with them, were present in Madinah on that day. Thereafter, he ascended the pulpit and addressed them saying that I have heard that some of our friends are entertaining such and such thoughts, but the truth of the matter is that the Holy Prophet, may peace and blessings of Allah be upon him, has indeed died, and this is not something unique to befall us. There has been no Prophet before this who has not died. Hadrat Abu Bakr(ra) then recited the verse:
Meaning that, Muhammad, may peace and blessings of Allah be upon him, was only a human Messenger; he was certainly not God.15Therefore, just as all Prophets before this have died, so has he also died.
Then upon hearing this verse, all of the Companions were moved to tears and cried out 
[‘Surely, to Allah we belong, and to Him shall we return’]16. This verse had such a profound impact upon their hearts, as though it was revealed that very day. Thereupon, Hassan bin Thabit composed this elegy in memory of the Holy Prophet, may peace and blessings of Allah be upon him:
Meaning that:
You were the pupil of my eye; Your death has left me blind;
Now, after you I do not care whosoever dies; I feared only your death.
In this verse Hassan bin Thabit has alluded to the death of all the Prophets. It is as if he is saying that we do not care whether Musa had died or ‘Isa had died, our lament is only for this dear Prophet, who has departed from us this day and has become hidden from our eyes today.
This indicates that some Companions also held this erroneous belief that, as it were, Hadrat ‘Isa would return to this world, but Hadrat Abu Bakr, Allah be pleased with him, removed this error by putting forth the verse:
The first ijma‘ [consensus] in Islam was that all of the Prophets have died.
Thus, this elegy shows that some of the Companions, who were less sagacious and did not have sound knowledge (such as Abu Hurairah), upon glancing at the prophecy about the coming of the promised ‘Isa, surmised, due to their erroneous judgment, that Hadrat ‘Isa himself would return. Abu Hurairah initially held this misconception too, and Abu Hurairah frequently used to fall into such errors due to his simplicity and weak intellect. For instance, he was mistaken in this same way regarding a prophecy that a Companion would be cast into the fire. And his interpretation of the following verse was also distorted:
His interpretation was comical to anyone who heard it, for he wanted to prove by this verse that all would come to believe in Hadrat Isa before his death, whereas an aَlternative reading of this verse is 
‘before their death’, not 
‘before his death’. And this belief that a time would come when all people would accept Hadrat ‘Isa is in contravention with the Holy Quran because God Almighty says in the Holy Quran:
Meaning that, O ‘Isa! I shall cause you to die and then after your death, I shall raise you, like the believers, to Myself and then I shall absolve you of all calumnies, and then I shall keep your followers dominant over your enemies until the Day of Judgment.
It is obvious that if all people will come to believe in Hadrat ‘Isa before the Day of Judgment, then which of his ‘enemies’ will survive until the Day of Judgment? Again, God Almighty says at another place:
Meaning that, antagonism between the Jews and Christians shall endure until the Day of Judgment. Thus, it is obvious that if all Jews came to believe in Hadrat ‘Isa before the Day of Judgment, then who will be there to maintain antagonism until the Day of Judgment?
Moreover, this concept is also absurd and unreasonable in view of the fact that it contradicts the [actual] events, because almost 2,000 years have elapsed since the time of Hadrat ‘Isa and it is not hidden from anyone that during this period tens of millions of Jews have died, whilst denying Hadrat ‘Isa, abusing him, and declaring him to be an infidel. How, then, can this statement be true that every single Jew will come to believe in him? Just try to add up how many Jews have died in a state of disbelief in these 2,000 years. Can we say radiyallahu ‘anhum [Allah be pleased with them] in regard to them?
In short, the ijma‘ of all Companions was on the death of Hadrat ‘Isa; rather, there was an ijma‘ on the death of all Prophets. This was the very first ijma‘ after the demise of the Holy Prophet, may peace and blessings of Allah be upon him. On account of this ijma‘, all Companions(ra) were agreed that Hadrat ‘Isa(as) had passed away. This is what inspired Hassan bin Thabit to compose the elegy mentioned above, the translation of which, as I have mentioned, is: ‘O Prophet, may peace and blessings of Allah be upon you, indeed you were the pupil of my eyes; I have been left blind by your death. After you I care not who dies, be it ‘Isa or Musa; I feared only your death’. Indeed the Companions, Allah be pleased with them, truly loved the Holy Prophet, may peace and blessings of Allah be upon him, and they could never accept that ‘Isa—whose deification has been described [in the Holy Quran] as the root cause of the most flagrant idolatry—should be alive while the Holy Prophet(sa) should die. If, at the time of the demise of the Holy Prophet, may peace and blessings of Allah be upon him, they knew that Hadrat ‘Isa(as) was sitting in Heaven alive with his physical body, while their beloved Prophet(sa) had passed away, their grief at this would have driven them to death. How could they ever bear the thought that another Prophet should live while their own Beloved Prophet should enter the grave. 
[O Allah, shower Your blessings upon Muhammad, and all of his progeny and Companions].
How ignorant and nonsensical it is to deduce from the Word of God Almighty 21
that Hadrat ‘Isa went and sat, with his physical body, next to Hadrat Yahya [John the Baptist] in the Second Heaven! Is God, the Holy and Exalted, sitting in the Second Heaven as well? Is there any other place in the Quran where the term 
[exaltation towards Allah] has been taken to mean raising of a physical body to Heaven? Is there any precedent in the Holy Quran to suggest that the physical body is also raised to Heaven? There is another verse in the Holy Quran similar to this verse and it is:
Therefore, does it mean that, ‘O soul at peace! Go to the Second Heaven with your physical body’? And God Almighty says in the Holy Quran regarding Balaam Beor, that ‘We desired to raise him towards Us, but he inclined towards the earth.’23 Are we to understand from this verse that God also wanted to raise Balaam Beor to Heaven with his physical body, but Balaam instead chose to stay on the earth? Sadly, the Holy Quran is being seriously misrepresented! These people also claim that: ‘The Holy Quran contains the verse:
from which it is proven that Hadrat ‘Isa has been raised to Heaven.’ However, any reasonable person can understand that if an individual is not killed nor crucified, it does not necessarily follow that he was raised to Heaven along with his physical body. In the next sentence there are these explicit words:
Meaning that the Jews did not succeed in killing [Jesus], but they were led to believe that they had killed him.
Was it really necessary that, in order to create this impression, another believer be crucified and thereby accursed,26 or that someone from among the Jews themselves be crucified, having been transformed to look like Hadrat ‘Isa? In this [latter] scenario such a person could have readily escaped by claiming that he was indeed the enemy of Hadrat ‘Isa and by providing the addresses and identities of his family. He could have said that ‘Isa had used magic to make me look like him. How insane are these superstitious conjectures! Why don’t they interpret [the verse] 27
to mean that Hadrat ‘Isa did not die on the cross? On the contrary, he fell into a state of swoon. Thereafter, he regained consciousness within two or three days, and his wounds also healed with the use of marham-e-‘Isa [the ointment of Jesus], (which is still found in hundreds of medical texts and was prepared for Hadrat ‘Isa).
It is also unfortunate that these people do not consider the context in which these verses were revealed. The Holy Quran was to be the arbitrator to settle the differences between the Jews and the Christians. It was incumbent upon it to give its verdict on the issues wherein they disputed. Among the issues on which they disputed, one was that the Jews used to contend that it is written in their Torah that anyone who is hung on the wood [i.e. the cross] is accursed, and, after his death, his soul does not return to God. They argued that since Hadrat ‘Isa died on the cross, he did not return to God and the doors of Heaven were not opened for him. Whereas the Christians who were contemporaries of the Holy Prophet, may peace and blessings of Allah be upon him, had proclaimed this doctrine of theirs—and even unto this day it remains the same doctrine—that though Hadrat ‘Isa did become accursed by dying on the cross, he took the curse upon himself willingly for the salvation of others; and he was ultimately raised to God, not with his physical body, but with a new and a glorious body that was free from blood, flesh, bone, and perishable matter.28
Concerning these two contending parties, God gave the verdict in the Holy Quran that it is totally contrary to the facts that ‘Isa died on the cross or that he was killed such that it might be concluded that he is accursed in accordance with the dictates of the Torah. Rather, he was saved from death on the cross and he was raised towards God in the same way that all believers are. Just as every believer is raised to God, the Holy and Exalted, after having received a glorious spiritual body from God, he was similarly raised and joined the Prophets who had passed away before him. This is exactly what can be understood from the account of the mi‘raj [spiritual ascension] given by the Holy Prophet(sa) upon returning from it. It reveals that he found Hadrat ‘Isa in the same hallowed form in which he found all the other Prophets, and there was nothing peculiar about his appearance.
The issue was really very simple and straightforward. The Jews only denied ‘spiritual ascension’ because it is that which stands in contrast to the curse. However, in their naivety, the Muslims mistook the spiritual ascension for the physical ascension even though Jews have never held that someone who does not physically ascend to Heaven is not a believer. Rather, they continue to emphasize, even to this day, that someone who does not attain spiritual ascension, and for whom the doors to Heaven are not opened, is not a believer. The Holy Quran also confirms this and says:
Meaning that, the gates of Heaven shall not be opened for the disbelievers; but, for the believers it says:
Meaning that, the gates of Heaven shall be opened for the believers.
The Jews argued only this, that being a disbeliever—God forbid— Hadrat ‘Isa(as) could not ascend towards God. Jewish people are still around, they are not extinct; anyone can inquire from them whether a person who is crucified is prevented from physically ascending to Heaven so that his physical body does not ascend to God Almighty. Ignorance is a strange affliction. Muslims, on account of their own misconceptions, strayed so far-off that they began awaiting the return of a dead man, even though the age of Hadrat ‘Isa has been affixed at 120 years according to the ahadith. Have those 120 years not elapsed yet?
Similarly, on account of their misunderstanding, they created a discrepancy between the Holy Quran and the ahadith, because the individual who is called Dajjal [the Antichrist] in the ahadith is designated as Satan by the Holy Quran, for it quotes Satan as saying:
Meaning that, Satan pleaded to the Divine Majesty to be granted respite until the dead, whose hearts have died, are revived. God said: You are given respite till that time.
Thus the Dajjal who is mentioned in the ahadith is none other than the Satan who will be slain in the Latter Days. This is exactly what is recorded in the Book of Daniel as well as in some ahadith. As Christianity is the perfect manifestation of Satan, Surah al-Fatihah makes no mention of Dajjal, but prescribes supplication for refuge with God against the evil of the Christians. Had the Dajjal been some other mischief-maker, God would have said in the Holy Quran 
[and not the path of the Dajjal] instead of 32 
The verse:
does not mean the physical resurrection, because Satan is alive only as long as human beings are alive. But, of course, Satan does not do anything of his own self; rather, he operates through his agents. And these very people, who deify a human being, are those agents. Since they constitute a group they have been called Dajjal, because the word dajjal, in Arabic language also connotes a group.
If the Dajjal is understood to be distinct from the misguided preachers of Christianity, this would entail a contradiction, because the very ahadith which indicate that the Dajjal will prevail over the entire earth in the Latter Days, also indicate that in the Latter Days the power of the Church will overwhelm all religions. How can this contradiction be resolved unless the two are one and the same entity?
Moreover, God Almighty, who is the Knower of the Unseen, says in the Holy Quran with reference to the mischief of Christianity that the heavens may well-nigh be rent asunder, and the mountains may crumble into pieces. Yet with reference to the Dajjal who, according to our opponents, will zealously trumpet his god-like powers, and whose mischief will be worse than all of the mischief of the world, the Holy Quran does not even mention that his mischief can rent asunder a small mountain. It is strange that the Holy Quran declares the mischief of Christianity to be the worst, yet our opponents clamour about some other Dajjal.
And also consider the error of the Christian gentlemen. On the one hand, they have raised Hadrat ‘Isa to the level of divinity and, on the other hand, they also believe that he is accursed. Bear in mind that all linguists agree that being accursed is a spiritual matter, and one who is expelled from the royal court of God is called ‘accursed’—meaning the one who is not raised to God and whose heart is bereft of any bond of love and obedience with God—God being weary of him and he being weary of God. This is why Satan is referred to as ‘accursed’. Thus, can any sane person suggest that Hadrat ‘Isa’s heart was totally estranged from God and God Almighty had become weary of him?
It is strange that, on the one hand, the Christian gentlemen, quoting the Gospels, say that this incident of Hadrat ‘Isa resembled the incident of Yunus [Jonah] and the incident of Ishaq [Isaac], and yet they themselves believe a creed that contradicts this resemblance. Are they able to tell us that Yunus(as) entered the belly of the fish in a state of death and stayed in it for two or three days in this lifeless state? Hence, what resemblance does Yasu‘ [Jesus] have with Yunus(as)? What resemblance does a living one have with the dead? Are the Christian gentlemen able to tell us that Ishaq was actually slaughtered and was then brought back to life? And if it is not so, what resemblance does the incident of Yasu‘ have with the incident of Ishaq?
Again, Yasu‘ the Messiah says in the Gospels, ‘If ye have faith even as much as a grain of mustard seed, ye shall say unto this mountain, move from here to there; and it shall move.’34 But it seems that the entire prayer of Yasu‘ to spare his own life went to waste. Now Behold! What conclusion would be drawn about the faith of Yasu‘ according to the Gospels? It is not true at all that Yasu‘ prayed that he may well die on the cross, but it should be without distress. Was the prayer in the garden [of Gethsemane] meant only to spare him the distress? If this were the case, why did he raise the cry Eli Eli lama sabachtani35 when he was put on the cross? Does this utterance indicate that his distress had been removed at that moment? How far can a fabrication go? The prayer of Yasu‘ clearly has these words: ‘Let this cup pass from me.’ So God made that cup pass and created such circumstances as were sufficient to save his life; for example, the fact that he was not kept on the cross for up to six or seven days as was the norm, but was taken down within a short time, and that whereas the bones of others [crucified] were always bro- ken, his bones were not broken. It is inconceivable that someone could die from such little torture.
The belief of our opponents that Hadrat ‘Isa, peace be upon him, was saved from the cross and ascended physically to Heaven raises a serious objection against the Holy Quran, because the Holy Quran consistently refutes all Christian assertions that are used to prove the divinity of Hadrat ‘Isa. For instance, the Holy Quran denied any special significance of the fatherless birth of Hadrat ‘Isa (which was used as an argument for his divinity) by declaring:
Thus, if Hadrat ‘Isa had indeed ascended to Heaven with his mortal body and is then to descend again, this would be a distinction far more misleading than his fatherless birth. So pray tell, where has the Holy Quran refuted this by citing a precedent? Was God incapable of refuting this distinction?
Let me reiterate that the belief on which the Companions, Allah be pleased with them, had ijma‘ [consensus] was the fact that all Prophets, peace be upon them, had passed away, and none [of them] was alive. All of the Companions(ra) held fast to this belief until their last breaths. This belief was in agreement with the explicit text of the Holy Quran.
There can be no lie greater than to claim that, at some time, after the Companions(ra) had passed away, this ummah had ijma‘37 on the issue of Hadrat ‘Isa being alive with his mortal body in Heaven. The following words of Imam Ahmad bin Hanbal aptly apply to such a person: ‘Anyone who claims ijma‘ upon any issue after the time of the Companions is a great liar.’
The truth of the matter is that after the passage of the first three centuries, the blessed ummah split into seventy-three sects and hundreds of mutually contradictory beliefs took root among them to the extent that they were no longer in agreement even regarding such beliefs as the appearance of the Mahdi and the coming of the Messiah. For example, the Mahdi of the Shias is hidden in a cave and he has the original Holy Quran. He will appear at a time when the Companions, Allah be pleased with them, will also be brought back to life, and he will take revenge from them for the usurpation of the Khilafat [from Hadrat ‘Ali(ra)].
Likewise, with reference to the Mahdi of the Sunnis, based upon their statements, it is not certain that he will be born to a particular family, nor is it certain that he will appear in the time of ‘Isa. Some say that he will be born from among the Fatimids, and some say that he will be from among the Abbasids. Still others opine, on the basis of a hadith, that he is a man from the ummah in general. Then again, some say that the advent of the Mahdi must occur in the middle period, and the Promised Messiah will come after him and they quote ahadith to support this. Others say that the Messiah and Mahdi are not two distinct individuals, but that very Messiah is the Mahdi. To validate this contention they quote the hadith 
[There is no Mahdi except ‘Isa].
As for the Dajjal, some are of the view that Ibn Sayyad, indeed, is the Dajjal and he is in hiding, and shall emerge in the Latter Days; when in truth that poor fellow had converted to Islam and died a Muslim, and his funeral prayer was offered by the Muslims.38 And some say that the Dajjal is imprisoned in a church; meaning that, he is detained in some chapel and will ultimately emerge from it. This last statement was indeed correct, but it is regrettable that its meanings, despite being very obvious, were distorted. Is there any doubt that the Dajjal, which refers to the demon of Christianity, has remained incarcerated within the Church for a long time, and has withheld its deceptive machinations, but has now, in the Latter Days, attained complete freedom and its shackles have been removed so that it may unleash all of the attacks destined for it? And some think the Dajjal is not from the human race, rather it is a name for Satan. 39 And some believe that Hadrat ‘Isa is still alive in Heaven while some Muslim sects called the Mu‘tazilah believe in the death of Hadrat ‘Isa. Some sufis have long believed that the awaited Messiah refers to an ummatī [i.e. a follower of the Holy Prophet(sa)] who will be born from within this ummah. Now just ponder a little and see how much disagreement exists within this ummah regarding the Messiah, the Mahdi, and the Dajjal, and everyone claims ijma‘ for his own belief, in accordance with the verse:
The truth of the matter is that when numerous disagreements arise in any shariah [a religious law], these very disagreements inherently demand that someone should come from God to resolve them, for this indeed is the way of Allah since time immemorial. When many differences arose among the Jews, Hadrat ‘Isa came as the arbiter for them; when disputes between the Jews and the Christians intensified, the Holy Prophet, may peace and blessings of Allah be upon him, was sent by God, appointed as the arbiter for them.
Now, in this age, the world is brimming with disagreements. The Jews say one thing, whereas the Christians profess another, and aside from this, the ummah of Muhammad is mired in internal conflicts. Meanwhile, the idolaters present their opinions against all of the others. So many new religions and beliefs have arisen that everyone seems to be practicing their own unique brand of religion. Therefore, in conformity with the established practice of Allah, it was essential that a hakam [arbiter] should have come to settle all of these disputes. Hence, that very hakam was bestowed the titles ‘the Promised Messiah’ and ‘the Blessed Mahdi’; meaning that, he was deemed to be the Messiah on account of resolving external disputes and he was proclaimed the destined Mahdi on account of settling the internal conflicts.
Although the established practice of Allah concerning this had been so consistent that it was not necessary to express through ahadith that a person would appear as the hakam, whose title would be Masih; yet, this prophecy is found in the ahadith that the Promised Messiah, who will be from within this very ummah, will be the hakam appointed by God Almighty; meaning that, God will send him to remove all disagreements, internal and external, that exist. The belief upon which he will be established will be the true belief, because God would establish him upon truth, and whatever he would say, he would say with divinely bestowed insight. Further, no sect would have the right to dispute with him on the basis of their own different belief, because in that age, due to conflicting beliefs, the precepts handed down that are not expounded in the Holy Quran, would become suspect. Moreover, on account of the widespread differences, all of the disputants from within or opponents from the outside would be in need of a hakam who would establish his truth through heavenly testimony just as it happened in the time of Hadrat ‘Isa, and thereafter, in the time of the Holy Prophet, may peace and blessings of Allah be upon him. The very same would also occur in the time of the last Promised One.
Here, this practice of Allah should also be kept in mind that any prophecy from God Almighty about the advent of any great Messenger inherently bears a trial for some people. For example, it was prophesied in Jewish Scriptures about Hadrat ‘Isa that he would come when Prophet Ilyas(as) [Elijah] would return from Heaven. This prophecy is still found in the Book of Prophet Malachi. Thus, this prophecy proved to be a big stumbling block for the Jews and they still await the return of Prophet Ilyas from Heaven, and it is essential that he should descend first and then their true Messiah would come. However, neither has Ilyas yet returned to the earth, nor has such a Messiah come who could fulfil this stipulation.
Similarly, there was this prophecy in the Torah about the Holy Prophet, may peace and blessings of Allah be upon him, that he would be born in the family of the Jews—meaning, the children of Ibrahim(as) [Abraham]—and that he would be raised from among them and from among their brethren. Further, all of the Prophets who appeared among the Israelites understood this prophecy to mean that the Prophet of the Latter Days would appear from among the Israelites, but ultimately that Prophet appeared from among the Ishmaelites, and this issue became a serious stumbling block for the Jews.
Had these words been explicitly written in the Torah that the prophesied Prophet would appear from among the Ishmaelites, and his place of birth would be Makkah and his name would be Muhammad, may peace and blessings of Allah be upon him, and his father’s name would be ‘Abdullah, the Jews would have never faced this trial.
While these two examples are there to show that in such prophecies, God intends some trial for his servants, how strange is it that our opponents—despite the many contradictions about the Promised Messiah that are found in the ahadith of every sect, and while they also unanimously agree that he would be an ummati—are still content that the Messiah would certainly descend from heaven, although this descent from the heavens itself is irrational and contrary to the explicit text of the Quran.41 God Almighty says:
Therefore, if it were included in the practice of Allah to physically raise human beings to heaven, then why were the disbelieving Quraish replied in the negative on this occasion? Does it mean that the Holy Prophet, may peace and blessings of Allah be upon him, was a man, whereas ‘Isa was not? And when God was hoisting Hadrat ‘Isa to heaven, did he forget the promise of:
Yet when the Holy Prophet, may peace and blessings of Allah be upon him, was demanded to ascend to heaven, that promise [suddenly] recurred to Him? One who has the knowledge of the Book of Allah, knows it well that the Holy Quran has testified to the death of Hadrat ‘Isa through its word, and the Holy Prophet, may peace and blessings of Allah be upon him, has affirmed the same through his eyewitness testimony; that is, he has narrated that he had seen Hadrat Masih in the assembly of the deceased Prophets. Moreover, in addition to these two testimonies, I have given the third testimony based upon revelation from God. If the Signs of God have not appeared in my support and the heaven and the earth have not testified for me, I am a liar; but, if the Signs of God have appeared for my sake and the present age has testified to the need for my advent, then to reject me amounts to striking one’s hand against the edge of a sharp sword.
In my time alone did the solar and lunar eclipses occur in the month of Ramadan. In my time alone did the plague befall the land in fulfilment of the authentic ahadith, the Holy Quran, and the past Scriptures. In my time alone did a new mode of transportation—meaning, the railway—come into operation; and in my time alone—in accordance with my prophecies—did terrible earthquakes take place. Therefore, was it not the demand of righteousness for them not to venture in my opposition?
Behold! I swear by God Almighty that thousands of Signs of my attestation have appeared, are appearing, and will [continue to] appear in the future. Had this been a human contrivance, it would have never received this much support and success; and it is contrary to equity and honesty to present only one or two incidents out of the thousands of Signs that have appeared, in an attempt to deceive people that such and such prophecy did not come to pass.
O ye ignorant ones! And [O ye, who are] intellectually blind! And [O ye] who keep yourselves afar from equity and integrity! If, out of thousands of prophecies, you have been unable to comprehend the fulfilment of one or two prophecies, will you be excused before God on account of this?44 Repent, for the days of God are nigh, and such Signs are about to appear that will shake the earth.
These indeed are the Signs of God that I present. However, reflect upon what argument you hold in this controversy, except that you put forth such ahadith which are contradicted by the testimony of the Holy Quran, contradicted by other ahadith, and contradicted by actual events as they are unfolding. Where is the Dajjal about whom you are spreading fear? In contrast, the Dajjal alluded to in 45
is growing ever more powerful day by day, and the heavens and the earth may well-nigh be rent asunder on account of his mischief. Had your hearts the fear of God, reflection upon Surah al-Fatihah alone would have sufficed for you. Was it not possible that you misunderstood the prophecy about the Promised Messiah? Are examples of such errors not present among the Jews and the Christians? Then how can you be immune from error? Also, is it not the practice of God that at times He tries His servants by such prophecies, just as the Jews and Christians were tried with the prophecy of the Torah and the Prophet Malachi, and the prophecy of the Gospel? Do not, therefore, transgress the bounds of taqwa [righteousness]. Did the last Prophet appear among the Israelites the way the Jews and their Prophets had understood, or did Prophet Ilyas return [physically] to the earth? Certainly not. Rather, the Jews erred on both occasions. Therefore, be fearful, for God Almighty, warns you in Surah al-Fatihah lest you become Jews. Just like your contention, the Jews were also obstinate about the literal interpretation of the Book of Allah. However, on account of them not accepting the verdict of the hakam, and not deriving any benefit from his Signs, they were held to account and none of their excuses were accepted.
This point is also worth remembering that the Holy Prophet, may peace and blessings of Allah be upon him, was raised [as a Prophet] seven centuries after Hadrat ‘Isa, peace be upon him, because God Almighty saw that, by the 7th century, a great deal of perversion had developed within the Christians and Jews. Therefore, God Almighty raised the Holy Prophet, may peace and blessings of Allah be upon him, as the hakam for both nations. However, the time for the appearance of the hakam who was destined for the Muslims was made twice as long as that of the first period; in other words, the 14th century. This was to point to the fact that it took only seven [centuries] for the Christians to go astray, but the condition of the Muslims would deteriorate in twice as much time and their hakam would appear at the head of the 14th century.
Reverting to my earlier discussion, I would like to state, as I have already explained, that, of the three kinds of revelations, the most perfect and complete is the one that belongs to the third category of knowledge, whose recipient is fully immersed in divine light, and that third category is designated as haqqul-yaqin [true certainty].
And I have presently explained that the first kind of revelation or dream merely takes one to ‘ilmul-yaqin [knowledge by inference], just like a person who observes some smoke on a dark night and he concludes, as a hypothesis, that there must be a fire at that place. However, such reasoning is not at all based on certainty, for it is possible that it is not smoke, for it could be a dust cloud that resembles smoke; or it could very well be smoke, albeit emanating from such a terrain that contains some volcanic material. Thus, such knowledge cannot free an intelligent person from his doubts nor help him progress, for it is no more than a conjecture produced within his own mind.
Thus, the dreams and revelations of such people, which they receive merely due to their mental constitution, are limited to this extent of knowledge. No virtuous conduct is found in them; such is the case of ‘ilmul-yaqin. When the fountainhead of the dreams and revelations is of this very grade, its recipient’s heart is mostly dominated by Satan, and that Satan sometimes, in order to mislead him, proceeds to put forth such dreams and revelations on account of which he [i.e. the recipient] proclaims himself to be the leader of the nation or the messenger, and [thereby] perishes as the unfortunate Charagh Din of Jammu, who was formerly a member of my Jama‘at, perished due to this very reason. He received satanic revelation that he was a Messenger and was from among the Apostles, and Hadrat ‘Isa had given him a staff with which to kill the Dajjal—and he declared me as the Dajjal. Eventually, in accordance with the prophecy recorded in the treatise Dafi‘ul-Bala’i wa Mi‘yaru Ahlil-Istifa’ [‘Defence Against the Plague and a Criterion for the Elect of God’], he died of plague at a young age along with his two sons. A few days before his death, he even published an article in the manner of a mubahalah [prayer duel], referring to me by name, that out of the two of us, may God destroy the one who is a liar. Consequently, on 4 April 1906, he, along with both of his sons, died of the plague. 
[Fear God, O ye claimants of revelation!]
The second state [of spiritual rank] may be compared to a person who, on a dark and cold night, perceives light from afar, and although that light helps him see the right path, it cannot repel the cold. This stage is known as ‘ainul-yaqin. The knower of God of this rank does have a bond with God, but that bond is not perfect. At this aforementioned stage, satanic revelations occur in abundance because such a person does not yet have the same bond with God as he has with Satan.
The third state [of spiritual rank] is the one when a person, on a dark night and in the time of severe cold, not only finds the glow of the fire, but also enters the circle of that fire; he comes to realize that this certainly is fire and, with it, he repels his cold. This is the perfect stage with which doubt cannot coexist and this is the stage which completely eliminates the frigidity and straitness that is intrinsic to human nature. This state is called haqqul-yaqin. Indeed, this rank is achieved only by perfect individuals who enter the circle of divine manifestations, and both their intellectual and practical states become rectified. Prior to this stage, neither the intellectual state reaches perfection, nor the practical state attains completion. This stage is attained only by those who have a perfect relationship with God Almighty. In reality, the word wahi is truly applicable to their revelation, because it is free from satanic influences. Their revelation is not at the level of conjecture; rather, it is definitive and decisive. It is light bestowed upon them by God Almighty. Thousands of blessings accompany them and they possess true insight because they are not looking from afar; rather, they are admitted into the circle of light. Moreover, their heart enjoys a personal bond with God. For this very reason, just as God Almighty desires for Himself that He be known, so too does He desire for them that they be known by His humble servants. Thus, for this very purpose He shows mighty Signs in their help and support. Everyone who confronts them perishes. Everyone who bears enmity to them is ultimately reduced to dust, and God puts blessings in every word of theirs and [their] movements, and in their dress and dwelling. He becomes the Friend of their friends and the Enemy of their enemies, and presses the heaven and the earth in their service. By reflecting upon all of those victories, successes, and Signs that God Almighty manifests for them, it has to be admitted that they are the divine favourites, just as by reflecting upon the creations in the heaven and the earth it has to be admitted that these creations have a God. Thus, they are recognised by those victories, successes, and Signs because they are of such abundance and of such clarity that no one else can possibly be their equal.
Besides, just as God Almighty desires to inspire people’s hearts with His love through His benevolent attributes, in the same way He invests their [i.e. His chosen ones] moral attributes with such miraculous appeal that hearts are drawn towards them. They are a wonderful group who come to life after dying and gain after giving up. They tread the path of sincerity and devotion with such zeal, that God, too, comes to deal with them in a unique manner, as if their God is a Unique God of whom the world is unaware. God Almighty treats them in a manner which is only for them and not for anyone else, as illustrated by Ibrahim, may peace be on him. Since he was truthful and a loyal servant of God, therefore God helped him at the time of every tribulation. When he was cast into the fire unjustly, God made the fire cool for him. Similarly, when an unscrupulous king had ill intention towards his wife, God afflicted those hands with which he intended to fulfil his impure intentions. And then when Ibrahim, under divine command, left his beloved son, who was Isma‘il [Ishmael], in such mountainous terrain as had neither food nor water, God produced for him water and food out of nowhere.
Obviously, there are many people who are killed by cruel people, cast into fire, and drowned in water, and yet, even though they are also virtuous, no help from God Almighty reaches them. There are many such people whose women are raped by wicked people, and there are many others whose children die of thirst, craving for water in some wilderness, but no well of Zamzam springs forth for them from the unseen. Thus, it is understood that God Almighty treats everyone in accordance with the relationship [that they have cultivated with Him]. Though the loved ones of God also suffer hardships, divine help is prominently with them, and divine honour does not tolerate that they be humiliated and disgraced, and His love [for them] does not tolerate that their names be effaced from the world.
And, this also is the very essence of miracles that when a person, with all his being, becomes God’s, and no veil remains between him and his Lord, and he accomplishes all of those stages of loyalty and sincerity that burn away the veils, he is then declared an heir to God and to His Omnipotence, and God Almighty manifests diverse Signs for his sake, some of which are for repelling evil, while others are for bestowing good; some pertain to his person, and some to his family; some pertain to his foes, and some to his friends; some pertain to his countrymen, and some to the entire world; and some are from the earth, and some are from the heavens. In short, there is no [kind of ] Sign that does not get shown for him. This is not difficult to comprehend and there is no need for a debate on this issue, for if someone has, in reality, attained this third stage that has been described, the world can never compete with him. Anyone who falls upon him shall be shattered, and anyone upon whom he falls, he will smash him into pieces, because his hand is the hand of God and his face is the face of God. His station is beyond anyone’s reach. It is obvious that many people have wealth but if they insolently challenge the king whose treasures are spread in the east and in the west, what would be the outcome of such a challenge except [their] humiliation? Such people would perish and whatever little wealth they have would also be confiscated.
Al-‘Aziz [The Mighty] is the attribute of God. He does not grant His majesty to anyone except those who are lost in His love. Az-Zahir [The Manifest] is the attribute of God and He does not grant His manifestation to anyone except those who are to Him as [honoured as] His Unity and Oneness, and are lost in His love to the extent that they have now become as [honoured as] His attributes. He grants them light out of His light, and grants them knowledge out of His knowledge. Then they worship the Unique Beloved with all their heart, all their soul, and all their devotion, and they desire His will just as He Himself does.
Man boasts to worship God, but can worship be done merely by an abundance of prostration, bowing, and standing? Or can those who keep rotating the beads of a rosary many a time be called worshippers of the Divine? Rather, worship can [only] be done by the one whom the love of God draws towards Himself to such a degree that his own self is removed from in between. To begin with, there should be firm conviction in the existence of God, and then there should be a full acquaintance of God’s beauty and beneficence, and then there should be such a bond of love with Him that the flame of love should be ever present in the bosom, and this ecstasy should be evident upon the face at every moment. God’s greatness should be [so firmly planted] in the heart that the whole world appears dead in front of His being, and every fear should be only related to His being. Pleasure should exist only in the pain [endured] for Him, and comfort should exist only in seclusion with Him, and without Him, the heart should find no tranquillity with anyone. If such a state is realized, this is what is called ‘worship’, but how can this state develop without the special help of God Almighty? That is why God Almighty has taught this supplication:
Meaning that, we do worship You, but how can we give worship its full due until there is special help from You.
To worship God, having made Him one’s True Beloved, is the sainthood beyond which there is no rank, but this rank cannot be achieved without His help. The hallmark of having achieved it is that God’s greatness and God’s love should be established in the heart, and the heart should trust Him alone; and he should prefer Him alone, he should choose Him above everything, and consider His remembrance to be the [sole] purpose of his life. And if he is commanded to slaughter his beloved children with his own hand like Ibrahim or if he is given a command to put himself into the fire, he should carry out even such testing commands with the zeal of love. He should endeavour to such an extent in seeking the pleasure of his Bounteous Lord that there should remain no deficiency in his obedience [to God].
This is a very narrow door and this elixir is an exceedingly bitter elixir. There are very few who enter through this door and drink this elixir. It is no great feat to refrain from adultery and it is no great accomplishment to avoid killing someone unlawfully, and it is no great virtue to abstain from bearing false witness. But to prefer God over everything and to accept every hardship of the world, nay, even to create hardships with one’s own hands for His sake with true love and true zeal, is such a rank that cannot be achieved by anyone except the siddiq [truthful].
This is the very worship to perform which man has been commissioned, and for the person who performs this worship, his deed invokes a response from God which is called in‘am [reward]; as Allah the Almighty says in the Holy Quran, that is, He teaches this prayer:
Meaning that, O Our God, guide us along Your straight path, the path of those upon whom You have bestowed the reward and have distinguished with Your special favour.
It is the way of God that when service is accepted, some reward is necessarily accrued for it. Therefore, miracles and Signs, which cannot be matched by other people, are also bounties of God Almighty which are bestowed upon distinguished servants. [As has been said]:
O ye who are entangled in your desires every hour of your life!
How can you expect help from Him with such a dark soul?
If you practice such sincerity as was practiced by Kalim [the one spoken to, i.e. Musa(as)],
It would not be a wonder should a Pharaoh drown.
Hence, the summation of this entire discourse is that no one can receive the reward of pure and pristine revelation without [attaining] the third rank [of spiritual progress], and the recipients of this reward are those people who bring death upon their egos, and they receive new life from God Almighty; they establish a perfect bond with God Almighty, having severed all bonds of their carnal self. It is then that their person becomes a manifestation of divine glory, and God loves them. No matter how hard they try to conceal themselves, God desires to make them known and such Signs are manifested through them that prove that God Almighty loves them.
The world cannot compete with them in any matter, for God is with them in every single path and God’s hand helps them in every field [of battle]. Thousands of Signs appear in their support and assistance, and everyone who does not relent in their enmity is ultimately destroyed with great ignominy, because, in the perspective of God, their enemy is His enemy. God is Most Forbearing and works without haste; however, everyone who does not relent in their enmity and is bent upon intentional malice, God attacks him for his extermination, just like a lioness (when someone intends to harm her cub) attacks him with fury and ferocity and does not give up until she tears him into pieces.
It is truly in times of such trials that God’s beloveds and friends are recognized. When someone intends to cause them grief and insists on this torment, and does not relent, then God strikes him like lightning and engulfs him in His wrath like a raging storm, and very swiftly He shows that He is with him. Just as you observe that there cannot be any ambiguity between the light of the sun and the light of a glow-worm; similarly, there cannot possibly exist any ambiguity with anyone else in regard to the light that is given to them, and the Signs that are manifested for them, and the spiritual blessings that are bestowed upon them. The like of their characteristics is not found in anyone else. God descends upon them and the throne of God permeates their heart, and they are transformed into something different which the world cannot fathom.
As for the question ‘Why does God develop such a bond with them?’, the reply is that God has fashioned human nature such that it is like a receptacle that cannot remain empty of some form of love, and it is impossible to have a vacuum, meaning ‘emptiness’, in it. Thus, when a heart becomes such that it becomes totally empty of the love of the self and its aspirations, and of the love of the world and its desires, and is cleansed of the impurities of base passions, then God Almighty fills such a heart that has become empty of the love for everything else with His own love through the manifestations of [His] beauty and grace.
Then the world becomes the enemy of such a person. Since the world walks under the shadow of Satan, it cannot love the righteous; however, God takes him like a child into His own loving care, and manifests works of such diverse divine powers for his sake through which the face of God becomes visible to the eye of every discerning person. Thus, his being is a signpost towards God, from which it is realized that God does exist.
Keep in mind, just as the dreams of those who belong to the third state [of spiritual rank] are very clear, and their prophecies are more numerous and turn out to be true more often than [those of ] the rest of the world—moreover, they relate to grand events and they are in such abundance as if they are an ocean—in the same way, their insight and knowledge is far superior to all of humankind in both quality and quantity. Such true insights pertaining to the Word of God are perceived by them which cannot be perceived by others, because they receive help from the Holy Spirit. Just as they are bestowed a living soul, so are they bestowed a tongue. Their insights flow forth from the fountain of personal experience and are not merely from the foul sludge of boasting. All noble branches of human nature are found in them and, corresponding to this, every kind of divine assistance is conferred upon them. Their bosoms are opened and they are bestowed exceptional courage in the path of God. They are not afraid of dying for the sake of God and they are not fearful of being burnt in the fire. Through their milk a world is satiated and the weak of heart are strengthened. They are eagerly dedicated to seek the pleasure of God. They become His; therefore, God becomes theirs. When they incline towards God wholeheartedly, God inclines towards them in the same manner so that everyone realizes that God is their Guardian in every conflict. In truth, no one can recognize the people of God except that Omnipotent God, who sees the hearts. Thus, when He sees the heart that has truly come to Him, He works wonders for him and stands up for his support in every pathway. He displays such powers in his favour that are unknown to the world, and He becomes more jealous for his honour than any kinsman can be for his own kin. He gives him knowledge out of His own knowledge and grants him wisdom out of His own wisdom, and causes him to become so engrossed in Him that his relationships with all others are severed. Such people attain a new birth by dying in the love of God, and, having become annihilated, they become heirs to a new life. God keeps them hidden from the eyes of others just as He Himself is Hidden. Yet, notwithstanding, He casts the radiance of His countenance to fall upon their faces and He rains down His light upon their foreheads due to which they cannot remain hidden.
They do not retreat when visited by any tribulation; rather, they forge ahead; and their present day is greater than their previous day in the love and cognizance [of God], and their bond of love is on the increase every single moment, and their prayers are not rejected or wasted on account of their intensity of love, trust, and righteousness. Since they become lost in seeking the pleasure of God and abandon their own pleasure; therefore, God, too, seeks to please them.
They are hidden beyond hidden and the world cannot recognize them for they have moved far away from the world. Those who make careless opinions about their status are doomed. Neither friend nor foe can truly fathom their [true] reality, for they are concealed within the mantle of Oneness of God. Who knows their entire reality, but the very One in whose passion of love they are intoxicated!
They are a group that is not God, but are not separated from God even for a moment. They are the people who fear God more than all others, who are loyal to God more than all others, who demonstrate sincerity and perseverance in the path of God more than all others, who trust God more than all others, who seek the pleasure of God more than all others, who opt for the companionship of God more than all others, and who love their Lord of Glory more than all others.
Furthermore, in their relationship with God, they have advanced to the point which is beyond human comprehension. That is why God hastens to them with such extraordinary assistance that it appears as if He is a different God, and He displays such wonders for them that He has not shown for anyone else since the creation of the world.
1 A major sign of the perfect relationship [with God] is that, just as God has dominance over everything, such a person also dominates over all of his enemies and adversaries. 
[Allah has decreed: Most surely I will prevail, I and My Messengers, Surah al-Mujadalah, 58:22]. (Author)
2 It is narrated that the Holy Prophet(sa) used to lean against Hannanah—a tree trunk—and when the pulpit was built for the Holy Prophet(sa), Hannanah expressed its sorrow, which the Holy Prophet(sa) perceived. [Publisher]
3 Surah al-Mu’min, 40:61 [Publisher]
4 And We will try you with something of fear and hunger, and loss of wealth and lives, and fruits; but give glad tidings to the patient, who, when a misfortune overtakes them, say, ‘Surely, to Allah we belong and to Him shall we return’ (Surah al-Baqarah, 2:156–157). [Publisher]
5 Surah al-Baqarah, 2:31 [Publisher]
6 Each gliding along in its orbit (Surah al-Anbiya’, 21:34). [Publisher]
7 One who belongs to the Ummah. [Publisher]
8 At this point, the question can naturally arise that, as there appeared many Prophets among the ummah of Hadrat Musa, in this situation, it necessarily implies that Hadrat Musa is superior. The answer is that all of these Prophets were directly chosen by God, and Hadrat Musa had no part in it whatsoever. However, in this ummah there have been thousands of saints through the blessing of following the Holy Prophet, may peace and blessings of Allah be upon him, and there has even appeared one who is both an ummatī and a Prophet. There is no other instance of such bounteous grace in the case of any other Prophet. Among the ummah of Musa, with the exception of the Israelite Prophets, the majority of the people are found [spiritually] wanting. In regard to the [Israelite] Prophets, as I have already stated, they did not receive anything from Musa; rather, they were made Prophets directly. But from Ummat-e-Muhammadiyyah [the followers of the Muhammad(sa)], thousands were bestowed sainthood solely because they were followers [of the Holy Prophet(sa)]. (Author)
9 The doctrine of the second coming of Hadrat ‘Isa was forged by the Christians solely for their own benefit, because no sign of his divinity was evident during the first advent [of ‘Isa]. He was continually beaten on every occasion. He constantly showed his helplessness. Therefore, in order to conceal the events of his first coming, this doctrine was put forward that he would display the grandeur of divinity during his second advent and would make up for earlier weaknesses. But now the time is approaching when the Christians themselves are beginning to disown such doctrines. I am certain that as their reason progresses they will abandon this belief rather easily. Just as a fully developed foetus cannot remain in the womb, they will soon emerge from their amniotic veil and ignorance. (Author)
10 This is the truth, and if they turn away, say to them, ‘Come, let us call our sons and your sons, and our women and your women, and our people and your people; then let us pray fervently and invoke the curse of Allah on those who lie.’ [Publisher]
11 It is utterly slanderous to suggest that the return of Hadrat ‘Isa to this world is a unanimous belief. The consensus of the Companions, Allah be pleased with them, was only about the verse 
[Muhammad is only a Messenger. Verily, all Messengers have passed away before him, Surah Al-e-‘Imran, 3:145]. After them, many sects emerged within the Ummah. For example, the Mu‘tazilah are still convinced of the death of Hadrat ‘Isa, and some eminent sufis are also convinced of his death. Even if some from within the Ummah believed, prior to the advent of the Promised Messiah, that Hadrat ‘Isa would return to this world, there is no blame upon them. It is only an error of interpretation like that made by the Israelite Prophets in interpreting some prophecies. (Author)
12 But since You did cause me to die, You have been the Watcher over them… (Surah al-Ma’idah, 5:118). [Publisher]
13 Surah Al-e-‘Imran, 3:145 [Publisher]
14 Surah Al-e-‘Imran, 3:145 [Publisher]
15 The person who tries to exclude Hadrat ‘Isa as from the application of this verse 
[Verily, all Messengers have passed away before him, Surah Al-e-‘Imran, 3:145.] would have to admit that ‘Isa was not a human being. And Hadrat Abu Bakr(ra)’s reasoning would also make no sense, for how could the Companions(ra) derive solace from ‘Isa as being alive in Heaven with his physical body while the Holy Prophet, may peace and blessings of Allah be upon him, passed away? (Author)
16 A phrase from the Holy Quran which is recited by Muslims to express their deepest sorrow. [Publisher]
17 Verily, all Messengers have passed away before him (Surah Al-e-‘Imran, 3:145). [Publisher]
18 And there is none among the People of the Book but will believe in it before his death (Surah an-Nisa’, 4:160). [Publisher]
19 Surah Al-e-‘Imran, 3:56 [Publisher]
20 Surah al-Ma’idah, 5:65 [Publisher]
21 On the contrary, Allah exalted him to Himself (Surah an-Nisa’, 4:159). [Publisher]
22 And you, O soul at peace! Return to your Lord well pleased with Him and He well pleased with you (Surah al-Fajr, 89:28–29). [Publisher]
23 Surah al-A‘raf, 7:177 [Publisher]
24 They slew him not, nor crucified him (Surah an-Nisa’, 4:158). [Publisher]
25 But he was made to appear to them like one crucified (Surah an-Nisa’, 4:158). [Publisher]
26 It is noteworthy that Muslim interpreters of dreams take the sighting of Hadrat ‘Isa(as) in a dream to mean escape from a misfortune and migration to another land or moving from one place to another; it is never interpreted as ascension to the heavens. See Ta‘tirul-Anam and other books on dream interpretation. This is something that can manifest the truth of the matter to the wise. (Author)
27 But he was made to appear to them like one crucified (Surah an-Nisa’, 4:158). [Publisher]
28 If the verse 
[On the contrary, Allah exalted him to Himself] means that Hadrat ‘Isa was physically raised to Heaven, then can anyone show me the verse that settles the matter under dispute; in other words, that confirms that after death Hadrat ‘Isa would be raised like the believers towards God, and he would join the Prophets like Yahya [John] and others? God forbid, did God misunderstand the Jews’ rejection of his spiritual ascension, which happens to every believer after death, and mistook it to mean something completely different [i.e. physical ascension] 
[We seek refuge with Allah from this calumny against Allah. Holy is Allah, the Glorious, the Exalted!] (Author)
29 Surah al-A‘raf, 7:41 [Publisher]
30 Surah Sad, 38:51 [Publisher]
31 Surah al-A‘raf, 7:15–16 [Publisher]
32 And those who have not gone astray (Surah al-Fatihah, 1:7). [Publisher]
33 Till the day they will be raised up (Surah al-A‘raf, 7:15). [Publisher]
34 See Matthew 17:20 [Publisher]
35 ‘My God, my God, why have You forsaken me?’ (Matthew, 27:46) [Publisher]
36 Surely, the case of Jesus with Allah is like the case of Adam. He created him out of dust, then He said to him, ‘Be!’, and he was (Surah Al-e-‘Imran, 3:60). [Publisher]
37 It should be kept in mind that there is neither a single unequivocal verse [of the Holy Quran] nor any sahih [authentic], marfu‘ [for which the chain of narrators reaches all the way up to the Holy Prophet, may peace and blessings of Allah be upon him], muttasil [that is, there is no interruption in the chain of reporters] hadith which substantiates that Hadrat ‘Isa was, in fact, physically raised to Heaven. Hence, it is wishful thinking to expect the return of someone whose ascension is not substantiated. First prove ‘Isa’s ascension to Heaven from either an explicit verse [of the Holy Quran] or a sahih, marfu‘, muttasil hadith; otherwise your unjustified opposition is an attitude far removed from righteousness. (Author)
38 It is an established fact that Ibn Sayyad was a Muslim and he also performed the Hajj, but, despite performing the Hajj and being a Muslim, he could not escape being labelled the Dajjal! (Author)
39 This Satan, in other words, is the demon of Christianity. This demon, at the time of the Holy Prophet, may peace and blessings of Allah be upon him, was imprisoned in a Christian church and he obtained news concerning Islam only through Jassasah. Then, as had been foretold by the Prophets, peace be upon them, this demon got freedom after the first three centuries and his strength grew day by day until he emerged with immense force in the 13th century Hijrah. This very demon is called the Dajjal. He who can understand, let him understand. And it is this very demon against whom God has warned at the end of Surah al-Fatihah, [1:7] in the prayer 
[‘and thos who have not gone astray’] (Author)
40 Every party rejoicing in what they have (Surah ar-Rum, 30:33). [Publisher]
41 It is not established on the basis of any hadith that is sahih [authentic] marfu‘ [for which the chain of narrators reaches all the way up to the Holy Prophet, may peace and blessings of Allah be upon him], muttasil [that is, there is no interruption in the chain of reporters] that ‘Isa will descend from the heavens. And as far as the word nuzul, meaning ‘descent’, goes, it should be known that it is used for respect and honour, as it is said that such and such an army has descended at such and such a place. This is why a traveller is referred to as nazil; so to understand that since the word nuzul is used, therefore what is meant is ‘descent from the heavens’ is most foolish. (Author)
42 [In response to the Quraish’s demand that the Holy Prophet(sa) should go to heaven before their very eyes and return with a book, the Holy Prophet(sa) was commanded] Say, ‘Holy is my Lord! I am not but a man sent as a Messenger’ (Surah Bani Isra’il, 17:94). [Publisher]
43 Have We not made the earth so as to hold the living and the dead? (Surah al-Mursalat, 77:26–27) [Publisher]
44 If the Signs of God Almighty that have hitherto appeared in my support were counted, they would number more than 300,000. Thus, if out of so many Signs, two or three are unclear in the eyes of any opponent, then is this their righteousness that, instead of benefiting from so many Signs, they raise such a clamour about those few that are obscure to them? Is there no similar precedent to be found in the prophecies of [earlier] Prophets? (Author)
45 Those who have not gone astray (Surah al-Fatihah, 1:7). [Publisher]
46 Surah al-Fatihah, 1:5 [Publisher]
47 Surah al-Fatihah, 1:6–7 [Publisher]
