For the sake of brevity, I have mentioned only a few witnesses of all of the prophecies that have been recorded here. However, by the grace of God Almighty, there are thousands of witnesses in whose presence these prophecies were made and fulfilled; indeed, the number of witnesses amounts to many hundreds of thousands for some of the prophecies.
I had intended to record as many as 300 Signs in this book, and to record all those Signs that are noted in my books Nuzulul-Masih, Tiryaqul-Qulub, etc. and some new Signs so as to make the total of 300. But for three days, I have been sick. And today, 29 September 1906, I am so overwhelmed by illness and am so weak and frail that I have become unable to write. God willing, these 300 Signs or more than that will be recorded in Barahin-e-Ahmadiyya, Part 5. In the end, I deem it necessary to write that if someone is not satisfied with these Signs, and such a person happens to be from among those who claim to receive revelation, there is another avenue open to him that, in opposition to me, he should continue to publish his revelations for a period of one year in two newspapers of his people, and, on the other hand, I should publish all that is revealed to me by God Almighty of the matters of the unseen in two newspapers of my Jama‘at. The condition which is binding upon both parties is that each of the revelations published in the newspapers should be such that every one of them should consist of matters of the unseen and should be such matters of the unseen that are beyond human capability. And then, after one year, it will be determined through judges which side enjoys dominance and preponderance, and which prophecies of each party have been fulfilled. If after this test, my opponent party dominates and I am not proven to be dominant, I will be considered false; otherwise, it will be incumbent upon the people that they should, fearing God Almighty, give up the practice of rejection and denial and not ruin their afterlife by opposing one who has been commissioned by God.
It should be borne in mind that their objections prove, if anything, that their hearts are replete with the dust and darkness of prejudice and their eyes are covered by the veils of malice and jealousy. Take, for instance, the repeated assertion that the prophecy concerning Deputy Atham was not fulfilled. Is it an objection based on honesty that the prophecy concerning Atham was not fulfilled? Is it not true that more than eleven years have passed since Atham died and now there is no trace of him on the earth? That he did retract is borne out by as many as seventy witnesses when, right in the midst of the debate, he refrained from referring to the Holy Prophet, may peace and blessings of Allah be upon him, as the Dajjal. Furthermore, he continued to weep for as many as fifteen months. This prophecy was conditional as the prophecy had these words: provided he does not incline toward the truth. Since he retracted—and that, too, in the presence of witnesses, many of whom are still alive—is it a sign of any purity of heart not to desist, even until now, from raising objections?
Similarly, out of sheer prejudice and ignorance, they object that the prophecy regarding Ahmad Baig’s son-in-law has not been fulfilled. With a surprising lack of honesty, they do not so much as mention the name Ahmad Baig when raising this objection, nor what happened to him. Out of sheer mendacity, they highlight only one limb of the prophecy, while concealing the other; deliberately deceiving people. The truth of the matter is that this prophecy comprised of two limbs: one limb concerning Ahmad Baig and the other concerning Ahmad Baig’s son-in-law. Ahmad Baig, in keeping with the [terms of] the prophecy, died within the prescribed time frame. Great shock was suffered by the hearts of his heirs as a result of his death and they were filled with fear. Of course it is part of human nature that if two persons are the objects of the same calamity (that is impending) and one of them dies due to the descent of that calamity, then the person who is still alive, as well as his heirs, become extremely frightened and appre- hensive. Since this prophecy—like the prophecy about Atham—was conditional,1 those people became deeply frightened and worried at the death of Ahmad Baig and they supplicated, gave alms and charity, and some of them wrote letters to me full of deep humility and respect which are still in my possession. As a result, God Almighty delayed the fulfilment of this prophecy in accordance with its condition.
But the pity of it is that these people who raise a clamour about Ahmad Baig’s son-in-law on every occasion and mention it in periodicals and newspapers, never mention the prophecy in a compre- hensive fashion with decency and honesty. They fail to mention in any publication that this prophecy had two limbs; one of which—namely, Ahmad Baig’s death—had been duly fulfilled within the prescribed time frame. On the contrary, on every possible occasion and oppor- tunity—indeed, in every meeting, magazine, and newspaper—they always lament about Ahmad Baig’s son-in-law and not about the one who actually died. Such ‘decency’ and ‘honesty’ is the exclusive prerog- ative of the present-day maulawis.
Another similar objection they raise is that the humiliation of Maulawi Muhammad Husain and his associates was foretold in one of the prophecies but he has not been humiliated. What a pity! These people do not realize that what is humiliating for one category [of people] may not be so for others. Is he not the same Maulawi Muhammad Husain who had so [boastfully] said, ‘I am the one who elevated this man and now I will be the one to bring him down’? Now, did he bring me down? Is Maulawi Muhammad Husain not the one who had claimed that I did not know even a single tense of Arabic? But, whereas I wrote some twenty books of prose and poetry in Arabic and he [Muhammad Husain] was challenged to write comparably, he could not write even one single book in Arabic up to par with me. Is Maulawi Muhammad Husain not the same one whom, when I extended an invi- tation to sit down with me and write an exegesis of the Holy Quran in Arabic, was found wanting in this competition? In similar vein are his domestic acrimonies and humiliation upon which I would rather not dwell. So, despite all these things, did he suffer no humiliation! And no one knows what is destined for the future, because there is no time frame with regard to a prophecy of warning; indeed, it can even be averted through penitence and remorse.2
Besides, it should also be remembered that the prophecies about which our opposing maulawis raise such hue and cry are no more than three or four. These are prophecies of warning and it is not necessary, according to the decisive dictum of the Holy Quran and hadith, for the prophecies of warning to be fulfilled. The reason is that they portend the coming of a calamity and 124,000 Prophets are unanimous in that every calamity can be averted through charity, alms, prayer, and humble and tearful supplication.
Even a simpleton can understand that a calamity that God has intended to send down, and the knowledge concerning it is limited to God alone and no Prophet is informed about it, is simply designated a calamity. But when the Prophet is informed about that calamity, the same is known as a prophecy of warning. Thus, if the fulfilment of a prophecy of warning is essential under all circumstances, then it must be conceded that a calamity must strike in all circumstances,3 whereas I have just explained that a calamity can be averted by resorting to charity, almsgiving, and prayer, etc. All Prophets have a consensus on this. Therefore, these mean assaults that these people, known as maulawis, hurl upon me, are indeed a cause for extreme surprise and one wonders: Do these people ever read the Holy Quran and do they ever study the hadith!? Are they yet unaware of the prophecy of Prophet Yunus [ Jonah] which is detailed in the book Durr-e-Manthur? It had no condition attached to it, yet all of those people were saved from punishment because of their repentance. And when Yunus, despite being a Prophet of God, wondered why his prophecy had not been fulfilled and why those people had not perished, he tasted chastisement by way of warning and, because of this objection on his part, he suffered great afflictions.
If that pure-hearted Prophet suffered so much grief as the conse- quence of his objection, then what will be the plight of these people who repeatedly raise objections against conditional prophecies and refuse to relent? Had they but only the fear of God within their hearts, they would have learned a lesson from the prophecy of Yunus and would not have exhibited such impudence and insolence. Had they but any seed of righteousness within them, they would have realized that the prophecies against which they raise objections are merely two or three in number in comparison to the prophecies which—slapping their faces with fulfilment—number hundreds; nay rather, thousands and hundreds of thousands! Quite the contrary, this was a moment [for them] to reflect upon which side had the majority!4
Can they prove that the kind of objection they level against these prophecies, or against some error of interpretation, are not to be found in the prophecies of the other Prophets? Do they not know that, leaving all other Prophets aside, even our Holy Prophet, may peace and blessings of Allah be upon him, who was the noblest and most exalted of them all and was Khatamul-Anbiya’ [the Seal of the Prophets], was not immune to this type of error of interpretation? Was the journey to Hudaibiyyah not the error of interpretation? Was it not an error of interpretation to consider Yamamah or Hijr as the possible places to migrate to? Were there not other errors of interpretation? To list them all would only prolong the list. It does not behove a Muslim to cast such mean aspersions which even implicate the Holy Prophet, may peace and blessings of Allah be upon him. Rather, it is the hallmark of those who are truly enemies of Islam.
Another folly on their part is that, in order to instigate the ignorant masses, they allege that I have laid claim to Prophethood although this is an utterly malicious accusation on their part. No claim has been made to the Prophethood that is known to be barred by the Holy Quran. The only claim is that in one aspect I am a follower [of the Holy Prophet] and, in another, through the grace of the Prophethood of the Holy Prophet, may peace and blessings of Allah be upon him, I am a Prophet. And by Prophet is only meant that I receive the honour of converse and address of God Almighty plentifully.
The truth is what the Revered reformer of Sirhind [Mujaddid Alf-e-Thani] has recorded in his Maktubat:
Though some individuals from among this ummah [i.e. the Muslims] are honoured with converse and address with the Divine and will continue to be so honoured until the Day of Judgment, yet the individual who is so honoured with this converse and address abundantly and to whom the unseen is disclosed abundantly, is called a Prophet.
Now let it be clear that it has been prophesied in the ahadith [sayings] of the Prophet that there will appear among the ummah of the Holy Prophet, may peace and blessings of Allah be upon him, one who will be called ‘Isa [ Jesus] and Ibn-e-Maryam [the son of Mary] and will be designated a Prophet; that is to say, he will be so honoured with such plentiful converse and discourse [with God] and so plentifully will the news of the unseen be disclosed to him as cannot be manifested to anyone except a Prophet as is said by the Almighty Allah:
Meaning that, God does not grant anyone complete authority and mastery over His domain of the unseen, that can be achieved in abundance and clarity, except the one who is His chosen Messenger.
And this is an established fact that the degree to which God Almighty has conversed and addressed me and the degree to which He has disclosed matters of the unseen to me, is a bounty that has not been granted to anyone except me in the last 1,300 years of Hijrah up to this very day. Should anyone challenge this, the onus of proof lies upon him.
In short, I am the only one of this ummah to be honoured with so great a share of divine revelation and knowledge of the unseen, and such a great share of this bounty has not been bestowed upon any of the auliya’ and abdal and aqtab6 among the Muslims who have passed before me. Therefore, for this reason I alone have been distinguished for the title of Prophet. None of the others deserve this title because the plenitude of revelation and news of the unseen is the prerequisite for it and that prerequisite was not found in them.
It was indeed necessary for it to occur so that the prophecy by the Holy Prophet, may peace and blessings of Allah be upon him, be fulfilled with clarity. Had the other righteous ones who passed before me partaken of the converse with the Divine and knowledge of the unseen to the same measure, they too would have deserved to be designated Prophets.7 In such a case, a breach would have occurred in the prophecy of the Holy Prophet, may peace and blessings of Allah be upon him. The wisdom of God Almighty, therefore, stopped these holy men from partaking of this bounty to the full extent in order to fulfil the prophecy recorded in the authentic ahadith, that such a person will only be one.
Bear in mind that I have, only by way of specimen, recorded a few of the prophecies in this book, but, in fact, there are several hundred thousand prophecies and their series has not yet ended. The Word revealed to me by God is so copious that if it were recorded in its entirety, it would run into no less than twenty ajza’ 8 [parts]. Here I end this book at this much and wish from God Almighty that He may bless it with His blessings and draw towards me hundreds of thousands of hearts by means of this. Amin. 
[In the end, our prayer is, ‘All praise be to Allah, the Lord of the worlds’].
THE END
1 This Prophecy contained the conditional revelation which was printed and published at the time, namely 
meaning: ‘Woman, be penitent, be penitent, for the calamity is about to befall your daughter and the daughter’s daughter.’ Accordingly, her daughter was visited by the calamity that her husband, Mirza Ahmad Baig, died; but after Ahmad Baig’s death, her daughter’s daughter, on account of fear, supplication, and almsgiving, was saved from the visitation by this calamity until such time as is in the knowledge of God Almighty alone. (Author)
2 Allah the Almighty says in the Holy Quran 
meaning: ‘If this Messenger is a liar, he himself will perish; but if he is truthful then some of his prophecies of warning shall befall you’ [Surah al-Mu’min, 40:29]. It is not said here that ‘all’ shall be fulfilled. Thus, God has clearly stated here that it is not necessary for ‘all’ the prophecies of warning to be fulfilled; rather, some can be averted. If this was not the purport of the Divine Word, God Almighty would have said instead 
[‘but if he is truthful then “all” that which he threatens you with will surely befall you’]. However, God did not say this. (Author)
3 The calamity about which God warns through a Prophet or a Messenger or a Muhaddath, deserves more to be averted than that about which no warning is given, for warning implies that God Almighty intends to avert that calamity if one repents, seeks forgiveness or supplicates, or gives in alms and charity. If a warning prophecy cannot be averted, it will have to be conceded that a calamity can never be averted. This would be against the accepted principles of faith. Moreover, in that case, it will amount to belief that charity, alms, repentance, and supplication are of no avail at the time when the calamity has descended. (Author)
4 In this book, I have recorded 187 Signs of God Almighty. These are the Signs which have nothing dubious about them. Rather, most of these prophecies were published in books and newspapers beforehand. Their eyewitnesses are still alive in thousands. All these are such phenomena that transcend human capacity. If you try to search for such a corpus of divine Signs and prophecies in the Books of any of the Israelite Prophets of the past, I hereby declare with authority that you will not find its parallel in the life of any of the Israelite Prophets. Supposing such Signs to be there [on record] where will you find their eyewitnesses? A mere report can never equal an eyewitness account. Christians repeatedly quote the miracles regarding Hadrat Masih raising the dead, but there exists no proof of even one single incident. No deceased has ever returned and intimated the experiences of the Hereafter or revealed the truth about Heaven and Hell or published any book containing an eyewitness account of the wonders of the other world or testified to the existence of angels. On the contrary, by the ‘dead’ are meant those who re- sembled the physically or spiritually dead who were granted, as it were, a new life through prayer. The same is true about ‘Isa creating birds. Had he actually created birds, the world would have turned towards him, obviating any possibility of crucifixion. Would the Christians, who are so keen on converting Hadrat ‘Isa into God, miss such a huge divine sign? Rather, they would have made a mountain out of a molehill. It is so evident that this episode which is related in the Holy Quran is not to be taken in any literal sense. Rather it means something minor which had no great importance of its own. (Author)
5 Surah al-Jinn, 72:27–28 [Publisher]
6 These terms are used to honour the auliya’ullah. [Publisher]
7 It was laid down in the Word of God that the second part of this ummah will be the Jama‘at of the Promised Messiah. This is, indeed, why God Almighty mentioned this Jama‘at by singling it out from the rest as He says 
[Surah al-Jumu‘ah, 62:4]; meaning that, there is also another sect as part of the ummah of the Holy Prophet Muhammad(sa), that are still to come in the Latter Days. And authentic hadith records that at the time of revelation of this verse, the Holy Prophet, may peace and blessings of Allah be upon him, patted [Hadrat] Salman the Persian’s back and said 
[‘Even if the faith had left (the earth) for the Pleiades, a man of Persia would bring it back’]. It was a prophecy about me. As recorded in Barahin-e-Ahmadiyya, as a testimony to the authenticity of this prophecy, God vouchsafed the same hadith to me in the form of revelation. According to the revelation, there was no specified person beforٰe me to whom this hadith applied. The revelation of God singled me out.
[So Allah be praised for all this]. (Author)
8 A juzw comprises sixteen pages. [Publisher]