Question (1)

On page 1571 of Tiryaqul-Qulub (which is one of my books) it is written:

Let no one entertain the suspicion that in this discourse I have considered myself superior to Hadrat Masih [the Messiah], for it is a partial superiority which a non-Prophet can have over a Prophet.

Then on page 257 of the [Urdu] Review [of Religions], volume 1, Number 6, it is stated that:

God has raised the Promised Messiah from this Ummah, who far exceeds the first Messiah in his glory.

Again, on page 4752 of the Review is written:

I swear by Him in whose hands my life is that, had Masih Ibn-e-Maryam [Messiah, the son of Mary] lived in my time, he could never have performed what I can, and could not have shown the Signs which are being manifested through me.

The crux of the objection is that there is a contradiction between these two statements.

The Answer: Bear in mind that Allah the Exalted is well aware that I am neither pleased nor interested in being called the Promised Messiah nor in proclaiming myself superior to Masih Ibn-e-Maryam. God has Himself testified to the inner depths of my conscience in His holy revelation, as He says:

Meaning that, tell them, ‘As far as I am concerned, I do not want any title for myself.’ In other words, my aim and objective is higher than these thoughts. Bestowing a title is an act of God; I have no influence in it.

The question remains why it has been written so and why such a contradiction has occurred in the statements. Ponder over it and realize that it is the same kind of contradiction as I had written in Barahin- e-Ahmadiyya that Masih Ibn-e-Maryam would descend from heaven; and later, I wrote that I myself am the Messiah who was to come. The reason for this contradiction was the same: God Almighty had named me ‘Isa in Barahin-e-Ahmadiyya, and also informed me that God and His Messenger had prophesied my advent. But as a body of Muslims was firm in the belief—and I, too, held that same belief—that Hadrat ‘Isa would descend from heaven, I did not wish to take God’s revelation for its literal meaning, but interpreted this revelation and maintained my belief in consonance with that of the Muslims at large and published the same in Barahin-e-Ahmadiyya. But afterwards, divine revelations regarding this descended like rain, affirming that I am, indeed, the Promised Messiah who was to come. Along with them [i.e. the divine revelations] appeared hundreds of Signs, and both the heaven and the earth arose to testify to my truthfulness. The bright Signs of God compelled me to realize that, indeed, I am the Messiah who was to come in the Latter Days. Otherwise, my belief was what I had set forth in Barahin-e-Ahmadiyya. Moreover, not relying entirely upon it, I sought adjudication for my revelation from the Holy Quran. It was established by conclusive verses that ‘Isa Ibn-e-Maryam had indeed died, and the last Khalifah [vicegerent] would appear from among this very ummah under the title of the Promised Messiah. As no darkness remains after the dawn of day, in the same way, hundreds of Signs, heavenly testimonies, conclusive verses of the Holy Quran, and definitive and explicit ahadith compelled me to accept that I am the Promised Messiah.

It was enough for me that God should be pleased with me, and I had absolutely no desire for such a thing. I led a life of seclusion and no one was aware of my existence, nor did I desire that anyone should recognize me. He forced me out of my solitude. I had wished to live and die in obscurity, but He decreed that He would make me renowned with honour throughout the world. Therefore, ask God why He did so. What is my fault in this?

Similarly, I initially believed that I could not possibly be compared with Masih Ibn-e-Maryam since he is a Prophet and one of the distinguished men of God. Therefore, whenever something in my revelation appeared concerning my superiority, I interpreted it as partial superiority. But later, when revelation from God Almighty descended upon me like pouring rain, it did not permit me to persist in this belief. The title of ‘Prophet’ was clearly bestowed upon me, albeit with the proviso that I am a Prophet in one aspect and an ummati [follower of the Holy Prophet(sa)] in another.3 The instances of divine revelation that I have cited in this book also reveal what God Almighty says concerning me vis-à-vis Masih Ibn-e-Maryam. How can I reject twenty-three years of continuous revelations from God Almighty? I believe in this holy revelation of His as I believe in all the revelations of God that have occurred before me. I also note that the Masih Ibn-e-Maryam is the last Khalifah of Musa, peace be upon him, and I am the last Khalifah of the Prophet who is the Best of Messengers. Therefore, God willed that I should not be inferior to him.

I am well aware that these words of mine will be intolerable to those in whose heart the love for Hadrat Masih borders on worship. However, I do not care for them. What can I do? How can I discard God’s command and how can I revert to darkness from the light that has been granted to me? In short, there is no contradiction in my statements. I only follow that which is revealed to me by Almighty God. Until I was enlightened by Him, I continued to assert what I had said in the beginning. But when He bestowed knowledge upon me, I spoke to the contrary. I am a human being and I do not claim to know that which is hidden. This is the fact, whether anyone accepts it or not. I do not know why God did so, but I know that God’s jealousy is deeply aroused in heaven against the Christians. They have used such derogatory words against the Holy Prophet, may peace and blessings of Allah be upon him, as may well-nigh rend the heavens asunder. In this manner, God manifests that the humble servants of this Messenger are more exalted than the Israelite Masih Ibn-e-Maryam. Anyone who is infuriated and incensed by these words might as well die in his anger, but God has done as He willed and God does what He wills. Does man have the power to object as to why God did so?

It should also be borne in mind in this context that since I have been assigned the task to reform the entire world as my lord and master had come for the entire world, so have I been granted such powers and capabilities as were necessary for shouldering the burden commensurate with that grand duty. I have also been vouchsafed such spiritual verities and Signs as were required by the age for incontrovertibly establishing the truth. But there was no need that Hadrat ‘Isa should have been bestowed such Signs and spiritual verities, for they were not required at that time.4 Hadrat ‘Isa was, therefore, granted only those powers and capabilities that were needed for reforming the small community of Jews. However, we are heirs to the Holy Quran whose teaching comprehends all excellences and is meant for the entire world. Hadrat ‘Isa was heir only to the Torah, whose teaching is incomplete and meant only for a certain people. That is why he had to emphasize those matters in the Injil [Gospel] that were hidden and concealed in the Torah. But we cannot present any matter beyond the Holy Quran, for its teaching is complete and perfect, and, unlike the Torah, does not stand in need of any Injil.

In view of the fact that it is quite clear and evident that the spiritual powers and capabilities granted to Hadrat ‘Isa, peace be upon him, were limited to the extent required for reforming the Jewish people, undoubtedly his excellences, too, would be according to the same scale. As Allah the Almighty says:

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Meaning that, with Us are treasures of everything, but We do not send them down more than what is required. Thus, it goes against divine wisdom to grant a Prophet the type of knowledge for the reformation of his people which is inappropriate for those people. The same law of God operates even in the case of animals. For example, God has created the horse to be valuable in covering distances and to be of aid and assistance to its rider by galloping across every terrain. A goat, therefore, cannot compete with it in such characteristics, for it has not been created for that purpose. Similarly, God has created water for quenching thirst; therefore, fire cannot be its substitute.

Human nature is multi-dimensional and God has endowed it with a variety of capabilities, but the Injil has emphasised only one capability—namely, forgiveness and clemency—as if the Injil had taken hold of only one out of the hundreds of branches of the human tree. This exposes the limits and extent of the insight of Hadrat ‘Isa. On the other hand, the insight of the Holy Prophet, may peace and blessings of Allah be upon him, encompasses the ultimate heights of human nature. This is why the Holy Quran was revealed in all its perfection. This is nothing to take offence at. Allah the Exalted says Himself:

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Meaning that, We have exalted some Prophets above others. We have been enjoined to follow the Holy Prophet, may peace and blessings of Allah be upon him, in all injunctions, moral qualities, and acts of worship. Had our nature not been endowed with such capabilities that could acquire, by way of reflection, all the excellences of the Holy Prophet, may peace and blessings of Allah be upon him, we would have never been enjoined to follow this sublime Prophet, because God Almighty does not require us to do what is beyond our capability. He Himself says:

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Since He knew that the Holy Prophet, may peace and blessings of Allah be upon him, comprises the excellences of all the Prophets, He enjoined us to pray during our five prescribed Prayers:

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Meaning that, O our God! Incorporate in us all the excellences of the earlier Prophets, Messengers, Truthful, and Martyrs. Thus, the sublime nature of this blessed ummah can be judged by the fact that it has been enjoined to incorporate within itself all the various excellences of the past.

This injunction is meant for everyone, but the distinguished ranks of the elite can be deduced from the same. This is why the eminent sufis of this ummah have arrived at this hidden reality that the circle of the excellence of human potentialities has been perfected by this ummah alone. The fact of the matter is that, just as a tiny seed is sown into the soil and—having gradually reached its perfection—emerges forth as a towering tree; similarly, humanity continued to develop and human capabilities continued to advance in their excellence until, in the time of our Holy Prophet, may peace and blessings of Allah be upon him, they reached their absolute perfection.

The sum and substance of this discourse is that since I am the follower of a Prophet who was the embodiment of all human excellences and whose shariah was absolutely perfect and complete and was meant for the reformation of the entire world, therefore, I have been granted the faculties that are needed for the reformation of the entire world. Thus, how can there be any doubt that Hadrat Masih, peace be upon him, was not granted the natural faculties which were granted to me, for he had come only for one particular people? Had he been in my place, he could not have done the work that God’s bounty enabled me to do on account of the nature bestowed upon him. [And this is a proclamation of Allah’s blessing; not a boastful act].

In the same way, it is obvious that if Hadrat Musa, peace be upon him, had appeared in the place of our Holy Prophet, may peace and blessings of Allah be upon him, he could not have performed that task; and that if the Torah had been revealed in place of the Holy Quran, it could never have performed the task that the Holy Quran performed. The spiritual ranks of human beings lie behind the veil of the unknown. It is not appropriate to criticize or raise objections in this matter. Is it beyond the Omnipotent God, who created Hadrat ‘Isa, peace be upon him, to create another like him or better than him?9 Show me if there is any verse in the Holy Quran to prove this. Extremely accursed would be the one who denied a verse of the Holy Quran. Otherwise, how can I say anything that is contrary to the facts and is in contravention of the holy revelations which—for nearly twenty-three years—have been comforting me and are accompanied by thousands of divine testimonies and extraordinary Signs!

The works of God Almighty are not without appropriateness and wisdom. He saw that a human being had been deified without any reason and was being worshipped by 400,000,000 people, so He sent me at a time when this doctrine had been exaggerated to the extreme, and He granted me the names of all the Prophets but singled out the name of Masih Ibn-e-Maryam for me and bestowed upon me the blessing and favour which was not bestowed upon him, so that people should realize that grace rests with God; He bestows it upon whomsoever He wills. If I say all this on my own then I am a liar, but if God bears witness to me with His Signs, then denying me is contrary to righteousness.

Prophet Danial [Daniel] is also on record having said that my advent is the time of the manifestation of the full grandeur of God and in my time is the final battle between angels and satans. God will show such Signs in this time as He has never shown and, as it were, God Himself shall descend upon the earth. As He says:

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Meaning that, on that day your God shall come among the clouds. In other words, God will display His grandeur and show His countenance through a human manifestation. Doctrines of disbelief and making associates with God held great sway and He remained silent and became like a hidden treasure. But now the doctrine of disbelief and worship of man has reached its peak, while Islam has been trampled under its feet; therefore, God says: ‘I shall descend upon the earth and unleash such Signs of wrath the likes of which have never been shown since the creation of mankind.’

The underlying wisdom in this is that the defence must be proportional to the enemy’s offence. Since the worshippers of man have glorified disbelief and that very glorification has reached its extreme, God will now fight Himself. He will not give any sword to men, nor will there be jihad [by the sword]. But, of course, He shall show His Might.

The Jews believe that two Messiahs will appear. The last Masih (which refers to the Messiah of the present age) will be superior to the first Masih. As for the Christians, they believe in only one Masih, but claim that the same Masih Ibn-e-Maryam who appeared earlier, shall appear in great power and glory in his second coming and will adjudicate between the different faiths of the world. They also contend that he will appear with such glory that his first coming shall be no comparison to it.

In any case, both these groups believe that the prospective Masih, who will come in the Latter Days, will be greater in his grandeur and mighty Signs than the first Masih or his first coming. Islam, too, names the last Masih as the Arbiter, and designates him to be the one who would adjudicate all the religious denominations of the world and would slay the disbelievers simply through his breath. This means that God will be with him and his attention and prayer will work like lightning. He will furnish such irrefutable arguments as if to decimate them.

In short, neither the Ahl-e-Kitab [People of the Book; namely, Jews and Christians] nor the people of Islam believe that the first Masih [Messiah] is superior to the Masih to come. Jews for their part, by believing in two Masihs, consider the latter Masih to be superior. And as for those who erroneously believe in only one Masih, they too proclaim his second coming to be utterly glorious and consider the first coming as nothing in comparison to it. Thus, whereas God and His Messenger and all the Prophets have pronounced the Masih of the Latter Days to be superior on account of his achievements, it is a satanic insinuation to ask why I declare myself superior to Masih Ibn-e-Maryam.

My dear ones! Since I have proven that Masih Ibn-e-Maryam has died and the Masih to come is none other than I, therefore, anyone who considers the first Masih to be superior should establish, by explicit statement of ahadith and the Quran, that the Masih who was to come is of no importance—neither can he be called a Prophet nor an Arbiter—and that whatever merit there is, it belongs to the first Masih. God, in keeping with His promise, has sent me. Now quarrel with God. But of course, I am not just a Prophet; rather I am a Prophet on the one hand, and on the other, am also an ummati [follower of the Holy Prophet(sa)] so that the holy power and perfect grace of the Holy Prophet, may peace and blessings of Allah be upon him, be proven.