17 October 1900

The Middle State Between a Vision and a Revelation

In the morning, as per custom, His Holiness, on whom be peace, went for a walk. During his walk, he said: “There have been many occasions where the Messenger of Allah, peace and blessings of Allah be upon him, tells me something and I hear these words, but I do not see him. This is a state between vision and revelation.

Two Signs of the Promised Messiah

Last night the Holy Prophet (sas) said in relation to the Promised Messiah :

یَضَعُ الْحَرْبَ وَ یُصَالِحُ النَّاسَ

This means that on the one hand, the Promised Messiah will do away with war and conflict, and on the other hand, he will bring about reconciliation internally. That is to say the Promised Messiah will be distinguished with two signs: firstly, the external sign that there would be no war; secondly, the internal sign that mutual harmony would prevail between the people. Then, the Holy Prophet (sas) also stated:

سَلْمَانُ مِنَّا اَھْلَ الْبَیْتِ
Salman is from among us, a member of the household.

The word silman means two kinds of peace. Then, he also stated:

عَلٰی مَشْرَبِ الْحَسَنِ
According to the way of Hasan

That is to say, the person of Hazrat Hasan, may Allah be pleased with him, brought about two forms of peace. Firstly, he made peace with Hazrat Mu’awiyyah, and then he also brought about peace between the companions of the Holy Prophet (sas). From this we learn that the Promised Messiah would possess the characteristics of Hasan (ra).

Further, in Hujaj-ul-Kiramah, Nawab Siddiq Hasan Khan has also written that in certain narrations, it is recorded that the Mahdi will possess the nature of Hasan (ra). Then, the Holy Prophet (sas) said: ‘He will drink the same milk that Hasan drank.’ Those who say that the Mahdi will be a descendant of the Holy Prophet (sas) have their answer here in the aforementioned revelation. Moreover, the task of the Promised Messiah, who is also the Mahdi, has also been expounded here. Therefore, those who suggest that he will wield the sword as soon as he appears and kill the infidels are false. The fact of the matter is what has been explained in this revelation, in that he will be the inheritor of two forms of peace; that is to say, he will establish peace externally, and also bring about reconciliation internally. The word ‘descendant’ in this context possesses a deeper meaning. Since descendants inherit from their forefathers, in the same manner, the true heirs or descendants of Prophets, peace be upon them, are those who spiritually inherit their teaching, hence the statement:

کُلُّ تَقِیٍّ وَّ نَقِیٍّ اٰلِیْ
Every God-fearing and pure person is from my progeny.”

A Commentary of the Verse ‘Solomon Did Not Disbelieve’

Maulvi Jamal-ud-Din Sahib of Syedwala inquired about the commentary of the following verse:

 مَا كَـفَرَ سُلَيْمٰنُ1
Solomon did not disbelieve.

In response, His Holiness (as) said: “There are certain wicked nations who claim that Solomon, peace be upon him, was an idol-worshipper. Allah the Exalted has refuted such people in this verse. The fact of the matter is that the Noble Quran discusses various incidents as they occurred. The Quran is a collection of all the world’s truths; it is the crown of all religious scriptures. As such, the Holy Quran states:

 فِيْهَا كُـتُبٌ قَيِّمَةٌ2
Therein are lasting commandments.

The Holy Quran also proclaims:

يَـتْلُوْا صُحُـفًا مُّـطَهَّرَةً3
Reciting unto them the pure Scriptures.

Therefore, when interpreting the Holy Quran, do not be led to man-made tales; rather, keep in view the actual accounts that took place. For example, the Holy Quran states:

 اَلْحَمْدُ لِلّٰہِ رَبِّ الْعٰلَمِيْنَ الرَّحْمٰنِ الرَّحِيْمِ مٰلِكِ يَوْمِ الدِّيْنِ4
All praise belongs to Allah, Lord of all the worlds, the Gracious, the Merciful, Master of the Day of Judgement.

Now, the Holy Quran opens Surah Fatihah with these aforementioned names of Allah. What is the secret in this? Since certain nations denied the existence of Allah Almighty and rejected His attributes of being the Lord, the Merciful, and the Master of the Day of Judgement, this is why such a manner of expression has been employed. Remember, anyone who does not hold firm to the words and phrases of the Holy Quran—which possess the nature of law—has not given due regard to it.

Now just observe how in this instance, Allah the Exalted has not used the words Khaliq-ul-Alamin (the Creator of all the worlds); rather, He uses the words Rabb-ul-Alamin (the Lord of all the worlds). Here, Allah the Exalted also uses the words Rabb-ul-Alamin to establish that He is the Lord of the fundamental, uncompounded elements in our universe as well, and of those too which come forth from nothingness by Allah’s command. For basic, foundational elements are created by Allah’s command (amr), whereas compound and mixed elements come into existence by creation (khalq). There are certain nations who reject the phenomenon of God’s providence (rububiyyat) and claim that whatever they receive is due to their own actions. For instance, they give the example of milk and claim that if we did not sin and as a result return in the form of a cow, buffalo, or the like through reincarnation, then there would be no such thing as milk. Since creation (khalq) only means to shape and fashion, therefore, in this instance, Allah the Exalted puts forth His attribute of Rabb-ul-Alamin, which is most superior. In the same manner, there are people in the world who reject Allah’s graciousness (rahmaniyyat) and His mercy (rahimiyyat).

In short, the Holy Quran keeps in view the corrupt beliefs of false religions and then puts forth its own expositions. So too, in this account, the purpose is to show the innocence of Solomon, peace be upon him, and to absolve him from this vile allegation levelled against him that he was an idol-worshipper. As such, God stated:

 مَا كَـفَرَ سُلَيْمٰنُ5

Meaning, Solomon did not disbelieve.”6