Last night, Maulvi Nur-ud-Din Sahib (ra) asked the Promised Messiah (as) about the following verse:
وَ مَا كَانَ لِبَشَرٍ اَنْ يُّـكَـلِّمَهُ اللهُ اِلَّا وَحْيًا اَوْ مِنْ وَّرَآئِ حِجَابٍ اَوْ يُرْسِلَ رَسُوْلًا1
And it is not for a man that Allah should speak to him except by revelation or from behind a veil or by sending a messenger.
Maulvi Sahib mentioned that there was much debate on this verse. The Promised Messiah (as) said: “Before I turn to elaborate on this verse, I should state that we observe practically that there are three ways in which God Almighty speaks; there is no fourth method. Firstly, there are dreams; secondly, visions; and thirdly, revelation.”
After the Isha Prayer had been offered, the Promised Messiah (as) said: “Maulvi Sahib! The meaning of this verse has become very clear. The words مِنْ وَّرَآئِ حِجَابٍ (from behind a veil) refer to the mode known as dreams. In reality, the meaning of he meaning of مِنْ وَّرَآئِ حِجَابٍ (from behind a veil) alludes to a method of converse where metaphors are dominant and this is characteristic of a veil, which describes the nature of dreams.
Then, the words يُرْسِلَ رَسُوْلًا (by sending a messenger) allude to visions. It is in visions that messengers are perceived in apparent form. The underlying reality of visions is also that they are experiences where things are seen in apparent form.”
Then the Promised Messiah (as) said with great passion and joy: “Just look at the profoundly true and magnificent knowledge that is presented by the Holy Quran. Find something from the Gospel or Torah that is anything like this verse if you can.”
Before the Promised Messiah (as) had provided this commentary, Maulvi Sahib had asked whether the words مِنْ وَّرَآئِ حِجَابٍ (from behind a veil) could be understood to mean that it was not necessary to see God Almighty. The Promised Messiah (as) said: “Not only this, for this is already understood in the context of dreams. The words مِنْ وَّرَآئِ حِجَابٍ (from behind a veil) allude to the underlying nature of the philosophy of dreams.”2
His Holiness (as) received a letter from Sheikh Rahmatullah Sahib, in which he had written of a trial with which he was faced. The Promised Messiah (as) said:“I pray fervently for him during this time of tribulation. I am very pleased. In actuality, trials are a means of attracting immense mercy from God. On the one hand, the inherent nature of man known as servitude (ubudiyyat) becomes restless and severs its ties on all fronts in order to incline towards the One True Provider of Means, while on the other hand, divinity (uluhiyyat) marches forward with its army of blessings to console man. When I observe the way of Prophets, peace be upon them, and the custom of Allah, I always find that the kindness and compassion that this revered community fervently shows towards their servants at a time of trial is far greater than the time when ease and comfort prevails.”3
1 ash-Shura, 42:52
2 Al-Hakam, vol. 10, no. 35, dated 10 October 1906, p. 10
3 Al-Hakam, vol. 10, no. 35, dated 10 October 1906, p. 10