16 July 1901

Today after 10 o’clock, His Holiness (as) was to be presented in order to give testimony. A request for prayer was made to His Holiness (as) for the court case of Munshi Faiz Rahman Sahib, Treasury Clerk, Gurdaspur. His Holiness (as) addressed him saying: “My belief is that a person who desires to be saved from misfortune ought to reconcile with God in secret and transform their own being to such an extent that they begin to feel themselves that they are no longer what they once used to be. God Almighty states in the Quran:

 اِنَّ اللهَ لَا يُـغَيِّرُ مَا بِقَوْمٍ حَتّٰى يُغَيِّرُوْا مَا بِاَنْفُسِهِمْ1
Surely, Allah changes not the condition of a people until they change that which is in their hearts.

Faith is the root of a true religion and faith in God demands true piety and fear of God. Allah never lets the righteous go to waste; He supports them from heaven and the angels descend to help them. What could be greater than the fact that miracles are manifested at the hand of a righteous person? If a person makes peace with God completely, and forsakes those deeds and actions which cause His displeasure, they can know that every matter will be settled for them in a blessed manner. My faith is vested completely in heavenly works. It is true that if God Almighty becomes a friend, the entire world and all its opposition can do no harm. Who can harm a person whom God wishes to protect?

Hence, one must possess faith in God and this faith ought to be such as moves a person to lose faith completely in everything else. Apparent means are also important, but even the creation of means is a matter in the hands of God Almighty. He can create all apparent means, so do not put your faith in them either. The manner in which one can develop faith in God is by regularly offering the formal Prayer and ensuring that one offers supplications in the Prayer. One ought to save themselves from committing any sort of wrongdoing and lay the foundation for a new life. Remember! Even a dear one cannot be as good a friend as God. If He is pleased with someone, the whole world will be pleased with them. If He is pleased with someone, He will even set aright unfavourable means; He will turn that which is harmful into a source of benefit—this is precisely the essence of God’s divinity.

Of course, it ought to be borne in mind also that an individual for whom supplication is made must also continue to strive and reform themselves according to their own abilities. If a person displeases God in some other way, they themselves obstruct the effect of the prayer made in their favour. It is not a sin to benefit from worldly means in a manner that accords with the Sunnah, but give precedence to God, and do not make recourse to apparent means in a manner that incurs the displeasure of God Almighty.

I will, God willing, pray as well; you also strive in accordance with your own ability. Moreover, reconcile with God, because He is our true Helper.”2

On the night that His Holiness (as) reached Gurdaspur, he was feeling somewhat unwell. Despite this, however, he instructed everyone who was with him to rest and go to sleep. Therefore, in compliance with his instructions, our friends went to various places and slept. My brother Abdul-Aziz Sahib and two or three other friends stayed in the home where the Promised Messiah (as) was staying. Since His Holiness (as) was feeling unwell and was suffering from a temperature, he could not sleep all night long. Moreover, since he felt the need to relieve himself repeatedly, he would get up again and again. The Promised Messiah (as) said: “I am astonished on account of Munshi Abdul-Aziz Sahib. He either did not sleep all night, or lay in his bed so alert that as soon as I would raise my head, Munshi Sahib would immediately get up and bring a vessel of water. In other words, this servant of God remained awake for the entire night, and also the other night as well.” Then the Promised Messiah (as) said: “In reality, respect for one’s spiritual guide and service to him fosters a deep connection between the two and leads one to God and the attainment of one’s objective. Every member of our community ought to inculcate within themselves the sincerity and devotion of Munshi Sahib.”

At 10 o’clock the Promised Messiah (as) instructed everyone to leave for court. As soon as these blessed instructions were heard, all of his servants stood up; and so, surrounded by a party of forty men, this chosen one of God set out to give testimony in court. On the way there, people came running to see this holy man. Finally, we arrived at the district court. On the southern and eastern side of the permanent pool outside, a dhurrie rug was laid and His Holiness (as) sat down. As soon as the Promised Messiah (as) took a seat, the entire court, as if, flocked to him, and a wall of people surrounded the dhurrie. The crowd which had come to pay their respects continued to swell every moment; one would come and the other would leave. This was the third or fourth time that the Promised Messiah (as) had blessed the court in Gurdaspur with his presence. Before he would sit somewhere else, but this was the first time he sat here. The Promised Messiah (as) said: “This place was left.”

During this time, a respectable man presented himself to the Promised Messiah (as) and shook his hand with great warmth and joy, and spoke about a few things. The man requested His Holiness (as) to pray for his son who was ill. The Promised Messiah (as) promised to pray for him. Then, the man submitted: “Your Holiness, you have actually come here for us; it is people like me for whom God Almighty has given rise to such circumstances that you have come here, so that we who yearn to meet you, may be blessed and be fortunate enough to see you.” His Holiness (as) responded: “Indeed, sometimes this is the case, for God Almighty does not wish to deprive those from meeting me who for some reason are unable to visit Qadian, but possess sincerity.” The Promised Messiah (as) said: “It is written that two saints, one being Hazrat Abu Sa’eed (rta), the spiritual guide of Hazrat Syed Abdul-Qadir Jilani (rta), and another saint met with one another somewhere. The discussion which took place between them was as to why God Almighty took His Holiness, our Noble Messenger of God, peace and blessings of Allah be upon him, from Mecca to Medina by means of the migration. One from among these two saints stated that divine expediency and wisdom demanded that the stations and lofty ranks which were to be bestowed upon the Messenger of Allah, peace and blessings of Allah be upon him, were destined to be conferred upon him only after he had experienced the pains of migration and travel, and after he had borne the burden of severe trials and tribulations. The other saint said that in his opinion there were many passionate and sincere souls in Medina who yearned to hasten for God Almighty, but needed a powerful means or transformative catalyst to enable them. On account of certain factors or due to their helplessness, they could not travel anywhere, and so it was for their spiritual completion that God, the Lord of Glory, brought the Messenger of Allah, peace and blessings of Allah be upon him, to Medina. Now, both of these saints have put forth two views in accordance with their own understanding, and both of them are correct. As such, God has brought me to Gurdaspur, and it is He, who has brought me here by His will and insight; I have not come here of my own will or desire. God knows best the wisdom and expediency in all this, and how the truth may be propagated through me or by my presence here, and what arguments in favour of the truth will be established, and what other aspects are in God’s knowledge, of which we are unaware. God Almighty knows best His own wisdoms.” Then, the Promised Messiah (as) gave some advice, and spoke in various ways about adopting righteousness and purity, refraining from wrongdoing, and accepting truth and rectitude.3

The Statement of our Noble Leader the Promised Messiah (as)

The Promised Messiah (as) said: “Allah the Exalted is ever present. I shall only speak the truth. I am now nearing sixty years of age. Mirza Ghulam Jilani was among my forefathers. Now, he has no home here. During the course of these court proceedings I have come to learn that Ghulam Jilani filed a case against Imam-ud-Din and my revered father. Initially, only Imam-ud-Din’s name was on the documents, but then a submission was made to amend this and the name of my honourable father was included as well. My attorneys, who have now studied the case file, informed me of this and I am told that this file contains a sitemap as well.

There is an old well situated in front of the door of my son Sultan Ahmad’s home. Some six or seven years ago, I had a well made in the women’s quarters of my home for their convenience. The water carrier is unable to provide us with a large quantity of water. Even now there are about fifty or sixty women who stay in the women’s quarters. We have not used the well that is near the front door of Sultan Ahmad’s home for quite some time now. When our people go there to fetch water, Sultan Ahmad’s people prevent them. None of these people are ordered expressly by Sultan Ahmad. His first wife has died and now he is married to the daughter of Imam-ud-Din, the defendant. The sister of Imam-ud-Din is Sultan Ahmad’s paternal aunt, who was the wife of my late brother Mirza Ghulam Qadir. The one who stops us from using that well is the same lady—the sister of Imam-ud-Din and the paternal aunt of Sultan Ahmad. She prevents us from using the well in conspiracy with Imam-ud-Din. I have heard her forbidding us with my own ears. I have personally heard the sister of Imam-ud-Din saying: ‘These people are the enemies of my brothers Imam-ud-Din and Nizam-ud-Din, and my relationship is with my brothers. I do not want these people to fill water from this well. Stop them.’ I have heard her saying this many a time. Sultan Ahmad is opposed to me. One of the reasons for his opposition is because he was adopted as a son by Mirza Ghulam Qadir, and a claim was made that he should be entitled to half of my property. Now he deems it in his best interest to remain on the side of his paternal aunt. This announcement published on 2 May 1891, which the defendant has presented, is mine. The well situated in the women’s quarters is in no way sufficient to fulfill the needs of the men. It was only built for the convenience of the women. Perhaps our water carrier brings water from Imam-ud-Din’s well, but this is without my knowledge. In any case, we cannot openly obtain water from his well, because verbal abuse is hurled at us. Since the wall was erected, we have been prevented even more. After this new wall was built, we made a plan to construct a new well for our own use. It has been five or six months since the water from this new well has been available. Before this, we would go to the large mosque (Aqsa Mosque) to fetch water as well. The new well has been built within a walled premises. The printing press and the boarding house are situated in the same compound. There are perhaps 150 people from the Madrasa and boarding house, about 10 to 15 employees working in the printing press, and at various times, there are 70 to 80, or even 100 guests who visit on a daily basis; when our gatherings take place—usually three or four times a year—guests participate in numbers as large as 300, 400 and even 500. As far as I am aware, the boarding house was built some three or four years ago. There is a facility for the boys and other travellers to fill water. No specific water carrier is employed to serve the boarding house. The boarding house has many employees, and they will fill their pots and surahis, and other vessels, with water. I cannot say with surety that if we were compelled to bring water from further away, this would incur a greater expense. It was I who had the Gol Kamrah constructed, not my brother. I had the room built myself during the lifetime of my brother, when he was seriously ill and ultimately he could not recover from this illness. It has been four years since the enclosure was built in front of the Gol Kamrah. It has been almost one and a half years since the house by the small banyan tree was built. About six or seven months prior, when I intended to build this house near the banyan tree, Imam-ud-Din came over to create a disturbance. Since I am cautious, I put aside my plans. On a second occasion, when I undertook plans for construction, the defendant came and raised an uproar again, and so I held back from proceeding. On the third occasion, it became evident that the defendants had no other desire but to create mischief. The fact of the matter is that they had no right over this house. I heard the ladies from the family saying that they have left the matter and will not create any further disturbance, as he has gone away somewhere. Therefore, I ultimately built the house as planned. A police officer came as well and I told him that I had no intention whatsoever to disturb the peace, but if I am prevented any further from building the house, I will seek a verdict through the civil court. However, since they desisted, we followed through in building the house. The place at which this wall has been erected has been a thoroughfare for approximately 36 years, perhaps give or take 2 or 3 years. There is a door in the Gol Kamrah which I can use to go to the large mosque (Aqsa Mosque). The small mosque (Mubarak Mosque) is a part of our home. If I was to go to the large mosque through the door in the women’s quarters, I would first have to go up to the roof of my house and then come down from the other side to make my way to the large mosque. If I do not go to the roof, there is no exit; the wall blocks the way.

The erection of this wall has caused me immense personal suffering. What I mean by personal suffering is the financial harm that I have incurred, because I have had to construct a well and the printing press has suffered a substantial loss as well. Travellers and my visitors who are very respectable and noble men long to see me, but I am on the upper level and they are barred at ground level. I do not have the words with which to express how painful this is for me. About eight or nine months ago, an Arab gentleman came to meet me and he sustained injuries because the path is winding, rough and rocky. During the rainy season especially, it is unusable. I have seen no paving underneath the disputed wall. The street is paved in the bazar, but our lanes are not paved. I am not aware whether other streets are paved or not.”4

On further questioning the Promised Messiah (as) said: “The winding path is rocky, and is very difficult for a person to walk on. If the water carrier were to bring water to us in the small mosque (Mubarak Mosque) from the well of the defendant’s home, the disputed wall would block his passage. The defendant and I share a common, ancestral water carrier. He brings water for us from this well on account of his relationship with the family. The carriages of our guests stop in the same open field where the well is situated. Almost 30,000 guests come to visit me during the year and their carriages stop in this very field. During the summer nights, these guests sleep in this open area as well.

Even if the water carrier collects water from the new well and brings it to the small mosque, he will still have to use the passage that is now blocked by the wall. Before this wall was erected, my guests would eat with me twice a day, they would offer their Prayers  with me, and listen to the teachings that I would impart, which is the very reason that I have been sent from God. Now, in order for them to come to the upper level, they must bear great inconvenience and go all the way around to come from the opposite side. Due to this, the weak and elderly cannot join me in the morning prayer or for Isha. The guests who come to visit me come with the purpose of learning religion. However, when they are inconvenienced due to this wall, it is I who feels the pain of all their grief. This poses a difficulty in my ability to do the work that I desire. I do not have the words with which to express my grief; my guests are barred on the other side, and I am separated from them. The guests are deprived from the very purpose for which they come and I am unable to perform the work for which I have been sent. During rainy spells, the road becomes completely unusable.

I review the proofs and copies from the press myself. Workers must visit me four or five times during the day. However, due to the wall this has not been possible and has proven detrimental; work is delayed as a result. The monthly expenditure of my community kitchen at times reaches 1000 rupees, at other times 1500 rupees, and sometimes it even reaches 2000 rupees, while the running costs of the press is 250 rupees per month.

Before this wall was built, I would leave my home to go from the path that is now blocked by the wall. I generally do not pass through the women’s quarters because lady guests stay there. In order to ensure that the privacy of the ladies is not violated in any way, I always come down from the upper floor to leave from the path I have just mentioned.

The defendants have harboured enmity against me for the last nineteen or twenty years, more or less. One reason that they harbour enmity against me is because the sister of Mirza Imam-ud-Din married Mirza Akbar Baig, the son of Mirza Azam Baig. Mirza Azam Baig was a purchaser of land in Qadian; he purchased the shares of those who had been dispossessed of their lands.

Another reason for his enmity—and this being a major factor—is that Mirza Imam-ud-Din writes books against God and His Messenger. As such, he has written the books Deed-e-Haqq, Qissa Har Do Kafir, in which he has branded Muhammad Hussain of Batala and I disbelievers, and Gul-e-Shaquft, among others.

In my book Barahin-e-Ahmadiyya, I have written about the small mosque (Mubarak Mosque). As such, the small mosque has been mentioned in sub-footnote no. 4 of the aforementioned book. This book was written in 1880. Moreover, Shahna-e-Haqq is also a book that I have written in refutation of the Aryas; I am also the author of Satt Bachan and Arya Dharam.

It is I who has written this announcement of 10 July 1888, in refutation of Mirza Nizam-ud-Din. On 4 May 1898, I sent this announcement as regards the book Ummahat-ul-Mu’minin to the government and also had the said announcement published.”

On further questioning by the defence, the Promised Messiah (as) said: “Sometimes I go out for a walk and on other occasions, I do not. Normally, I take my walks in the morning. I rarely go in the evening. My wife suffers from anxiety. Sometimes, she accompanies me as well, because it is beneficial from a medical perspective for her to take walks. She is also accompanied by a few lady attendants as well who come along whilst taking full care to observe the Islamic requirements of the veil. By lady attendants, I mean, lady helpers—about fifteen or sixteen ladies. My wife will bring along a few helpers who are available. This is not a common practice, but is meant to serve as a cure. This happens perhaps two to four times in a year. Sometimes other elderly ladies go with her as well, and I do not impede. In any case, I do not take women to the gardens for mere leisure and enjoyment. We simply go to the garden and then return.

The prophecy about the daughter of Ahmad Baig is written in an announcement and is a matter well known. She is the daughter of Imam-ud-Din’s sister. The letter addressed to Mirza Ahmad Baig published in the Kalimah Fazl-e-Rahmani is written by me and is genuine. Although the lady is not married to me, but she will indeed marry me as the prophecy has stipulated. She was married to Sultan Muhammad, as was indicated in the prophecy. I am true when I say that although I have been mocked in this very court for things which are not from me but from God, a time is approaching when a wondrous influence shall be manifested and everyone shall hang their hands in shame. It is clearly evident from the words of the prophecy, and so was it foretold, that this lady would first be married to someone else. The prophecy about the death of the lady’s father and husband was conditional, and the condition was one of repentance and turning towards Allah. Since the lady’s father did not repent, he died a few months after the marriage of his daughter, and the second part of the prophecy was thus fulfilled. As a result, the family became fearful, and especially the husband, who was one part of the prophecy, and so they repented. Further, I received letters from his relatives and dear ones as well, which is why God Almighty gave him respite. The lady is still alive and she will certainly be wed to me. I believe this with complete certainty for these are the words of God, they will not be proven false, they shall definitely be fulfilled. A prophecy was made about the death of the following individuals: Abdullah Atham, Lekhram, Ahmad Baig, Sultan Muhammad. Of all these people, only Sultan Muhammad is alive now. Although it would appear that Abdullah Atham did not die within the stipulated time frame, the prophecy made about him was conditional. Since he repented within the stipulated time frame, he was granted respite. However, after this period, he hid the truth and so, after I published my announcement, he died quickly thereafter. Now where is Atham? Bring him, if anyone can. Ahmad Baig died within his stipulated period. Lekhram also met his death within the period that was foretold for him.

I agreed in writing to Mr Dowie that I would not publish any revelation pertaining to anyone’s death in the future until they first seek permission from the District Magistrate. I do not remember the names of the two Arya Samajists who have been mentioned in my announcement about the prophecy regarding Mirza Nizam-ud-Din. I believe one of them is Bishandas and the other one’s name is perhaps Bharamal. Certain scholars have issued religious edicts of disbelief against me, but many have accepted me. Even among those who have issued edicts against me, some of them have repented and they are now joining my community.” —End

And so, with this, the statement of His Holiness (as) came to a conclusion and His Holiness, on whom be peace, emerged from the courtroom with a large group of people. He was extremely and inexplicably overjoyed.

The Promised Messiah (as) said: “It seems that the time for the fulfilment of the prophecy has arrived. Even if I had spent 1000 rupees and hoped in turn that this would be recorded in the court documents and for three deputies to be witnesses, this could not have happened. This is the work of God Almighty and indeed His ways are wondrous. Who can erase this from the court papers now? When this prophecy is fulfilled, will this not have an effect on these deputies? Indeed it will. Just as the prophecy of Lekhram garnered great publicity, similarly, this matter has become renowned as well. It is very good that this has been recorded in the court documents.”

Towards the end of the day, as usual, the Promised Messiah (as) went for his walk. On the way, Dr Faiz Qadir Sahib submitted: “Your Holiness! Mahdi Hasan Tehsildar and some of his friends would like to ask you some questions. If Your Holiness permits, may I bring them in the evening?” The Promised Messiah (as) said: “Of course, you are welcome to call them.”5

After the Maghrib Prayer, the group arrived. Before saying anything about his claim, His Holiness (as) said: “I have been suffering immensely from colic for the last two days. Although I have not been in a state to engage in discussions with anyone, there is no telling how long a person will live. Therefore, I thought it appropriate to assist you in dispelling your doubts and convey to you the message that I have brought. In reality, the work of God may be divided into two categories. Firstly, there are those matters which are in plain sight on a daily basis and what people observe. Secondly, there is another category of God’s work which is manifested sometimes; and since these things are witnessed only on certain occasions, for this reason, they are deemed wondrous in the sight of people, and it is difficult for them to understand these things. However, when a wise person frees themselves of prejudice and reflects over these matters, God Almighty opens for them a way and they are finally able to understand and benefit as a result. However, those who are unworthy, obstinate, and prejudiced do not give attention to these matters and feel no need to reflect on them while keeping the fear of God Almighty in view. Ultimately, these people are left deprived from the relevant benefits. From among the strange and wondrous works of God Almighty, the greatest is the advent of His Prophets, Messengers, and divinely commissioned ones. These people walk on this very earth and like other men, they are not exempt from human needs and frailties. They seem to possess no strange or unique qualities until a certain era in time, and this is why when they claim that they have been sent by God Almighty and that God speaks to them, or when they speak of events that will occur in the future based on knowledge given to them by God Almighty, the people are surprised to hear such things. The blessed and righteous, as I have mentioned, turn to accept them, but the arrogant and obstinate reject them; they mock and ridicule these statements. Therefore, when this is a law of God Almighty which we observe to operate in the lives of the Prophets and Messengers, this fact can never move me to feel displeased or grieved. If I am derided or mocked, I do not care, because as per the law of God Almighty, this is the very manner in which those who are sent by God are treated by worldly people who are ensnared by darkness.

In addition to this, it ought to be remembered also that it is difficult for there to be only one religion in the world, because another established law of God Almighty is that there will always be division in the world until the Day of Resurrection. As such, this reality has been mentioned in the Holy Quran very clearly. What teaching can be more perfect than the Holy Quran? It contains the greatest signs and blessings of all others which are fresh and living in every era. If the divine law was not as I have described, then every nation of the world ought to have accepted these signs and blessings. Even in the very era of the Prophet Muhammad, peace and blessings of Allah be upon him, there was another group as well. Just as the Prophet (sas) was perfect, so too was his Book perfect, but people like Abu Jahl and Abu Lahab among others, derived no benefit whatsoever and continued to proclaim:

اِنَّ هٰذَا لَشَيْءٌ يُّـرَادُ6

Meaning, this is a worldly enterprise. Further, even Allah the Exalted states:

يٰحَسْرَةً عَلَى الْعِبَادِمَا يَاْتِيْهِمْ مِّنْ رَّسُوْلٍ اِلَّا كَانُوْا بِهٖ يَسْتَهْزِءُوْنَ7
Alas for My servants! there comes not a Messenger to them but they mock at him.

Allah the Exalted has used the word maa in this verse to express what is known in Arabic grammar as a restrictive case (hasr), and this clearly demonstrates that an individual who is truthful is definitely mocked and ridiculed; if this were not the case, the word of God would be false. Hence, one sign of the truthful is that those of worldly bent, who possess a superficial mindset, mock and deride such people, as was done with Adam (as), as was done with Noah (as), as was done with Moses (as) and the Messiah (as), and as was done with our Noble Prophet, peace and blessings of Allah be upon him. So, too, it was necessary for me to be treated in the same manner. My purpose in these comments was to express that my claim is seen to be a matter of wonder, like the claims of those divinely commissioned ones who came in the past. Moreover, it was destined that I too would be treated in the same manner that the creature-worshippers of the past treated the divinely commissioned in previous times, because this is the law of God. You have come here and since there is no telling how long one will live—anyone who expects a long life and remains unconcerned with death is a fool—so this is why I must say all this to disseminate the truth. I do not care whether anyone accepts or not, my purpose is simply to convey the message because I have been divinely commissioned to propagate the message. Bear in mind that in order to fully convey and clarify the message to mankind, three methods have been employed by the Prophets, peace be upon them, from Adam (as) to the present. Firstly, there are references from religious texts, i.e. clear and evident testimonies from the book of God Almighty. Secondly, there are rational arguments, as one derives from the Holy Quran that the hell bound will proclaim:

  لَوْ كُنَّا نَسْمَعُ اَوْ نَعْقِلُ مَا كُنَّا فِـيْۤ اَصْحٰبِ السَّعِيْرِ8

Meaning, if we had but listened to the words of the Prophets or if we possessed sense, we would not have been among the hell bound. Defective reasoning is even more detrimental than ignorance. As the proverb goes: a little knowledge is a dangerous thing. Defective reasoning moves a person to be quick in denying and deriding the truth. Therefore, reason is the second sign. The third sign established by God is heavenly support. A man who comes from God Almighty must be accompanied by heavenly support. There is a distinction between such a person and others by which one is able to recognise the difference between the two. For an individual who is not sent by God Almighty, and who does not possess a relationship with Him, is not blessed with divine light and distinction. This ‘distinction’ is characterised by apparent and hidden blessings, and a wise person is able to make a differentiation by their sense of smell that a certain individual is backed by heavenly support. Now, I proclaim to all people that I have come with each one of these three categories of proof, and they are sufficient for those who understand and reflect by themselves. However, if one is bent on denying the truth without cause, then this is another matter. To such people of blurred vision, even an angel is worse than a monster. Therefore, I can say nothing to those who are full of utter obduracy and prejudice. Only those can benefit from my words who possess reason and are free from prejudice, and who firmly believe that one day they will die and be presented before God. Such people find a light and radiance in things which result from the grace of God’s mercy, on account of which they emerge safely from the dark caves of prejudice and obduracy.

There are certain men who are either never overcome by prejudice or as is the case with algae which forms on water but then disappears, selfish motives do arise, but they are saved by the exhortation of the reproving self. I have seen certain individuals who once laughed, but now they weep. I once saw a Tehsildar in Aligarh who would laugh by way of mockery, but once certain discussions moved him so deeply that he wept profusely to the extent that his beard became wet with tears. The following is true:

حضرت انساں کہ حدّ فاصل است
میتواند شد مسیحا میتواند شد خرے
Man possesses the ability to distinguish himself;
He can either develop Messianic qualities, or become a donkey.

The fact of the matter is that when the light of God begins to shine forth, all elements of hell and darkness vanish completely. Those who sit in gatherings where people engage in sin, mockery and ridicule, perhaps never expect to be rid of these tendencies. However, if a person possesses modesty, righteousness and far-sightedness, they can receive the support of God Almighty. You do not know my state of affairs, and I too am not aware of your circumstances. Neither I, nor you, have any right to judge one another, for God Almighty has forbidden this when He states:

 لَا تَقْفُ مَا لَيْسَ لَكَ بِهٖ عِلْمٌ9
Follow not that of which thou hast no knowledge.

Just observe the length of time for which my court case has gone on—it has been one and a half years now. It would appear that God has now opened the way for a verdict to be settled. Similarly, although there are hidden aspects in religion, ultimately a way does reveal itself. Therefore, I wish to express in summary that the arguments and proofs which support my claim are the same as those of the past Prophets, peace be upon them. This community which God has established is based on the precepts of prophethood. Those who wish to judge it against some other irrelevant criterion are the ones at fault. I say that this community ought to be tested against the same criterion by which the Prophets, peace be upon them, are judged, and I can assure you that this community will be proven true on that touchstone.

I Am the Promised Messiah Whose Advent Was Foretold

It is my claim that the Messiah son of Mary, the Israelite Prophet, who was born some 1900 years ago in the city of Nazareth, has died a natural death, and I am the Promised Messiah, whose advent was promised by God Almighty. My opponents believe that the Messiah son of Mary, who is a Prophet of the Israelites, has ascended into heaven alive, and despite being a mortal, is free from human needs, and that he will descend from heaven at some time, resting his hands on the shoulders of angels. God Almighty does not accept this, for He has proven through His action and by His succour that this is an imaginary and fanciful claim. No such indication is made in the Holy Word of God, nor has God bestowed success with heavenly support to those who make this claim in contestation to me, nor does sound reasoning stand by their side.

In reality, this tale has been adopted by our opponents from Israelite narratives. However, our code of conduct is the Book of Allah, about which God Almighty Himself states that this is a decisive word, a measure. Further:

 تِبْيَانًا لِّكُلِّ شَيْءٍ
It explains everything.

We have no other guide except for the Noble Messenger, peace and blessings of Allah be upon him. One who studies the Holy Quran from beginning to end will see that the word mutawaffi is used for the dead. This very same word has also been used for the Messiah son of Mary. This word is so commonly known to refer to the dead that even uneducated village registrars know that this word is only used to express that a person has died. If one studies the Hadith, it is evident that this word has appeared only with the meaning of death. Therefore, if one reads the Holy Quran closely, it is clearly ascertained that the Messiah son of Mary has died. Moreover, this is not only established in one instance in the Holy Quran, rather, there are thirty verses of the Holy Quran which manifestly prove that the Messiah has died. Further, the Hadith also testify to the death of Jesus (as). In fact, historically, the very first consensus of the companions was on the death of Jesus (as). It is written that when the Messenger of Allah, peace and blessings of Allah be upon him, departed this world, Hazrat Umar, may Allah be pleased with him, unsheathed his sword and stood firm, proclaiming that he would kill anyone who said that the Holy Prophet (sas) had died. This caused a great clamour. On this, Hazrat Abu Bakr, may Allah be pleased with him, stood up and delivered an address and recited the following verse:

 مَا مُحَمَّدٌ اِلَّا رَسُوْلٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ10
Muhammad is only a Messenger. Verily, all Messengers have passed away before him.

Now a wise and pure-natured individual can understand very well that if Hazrat Abu Bakr (ra), or any other companion of the Holy Prophet (sas) for that matter, subscribed to the idea that the Messiah son of Mary was alive, how could this be a form of valid reasoning? Why did not a single companion respond: ‘What are you saying? The Messiah is still alive.’ But no, everyone was silenced. Even Hazrat Umar (ra) was satisfied. The state of the companions was that they would recite this verse in the marketplace.11

So, the companions have come to a consensus on this issue. At one instance in the Holy Quran, God Almighty has promised اِنِّيْ مُتَوَفِّيْكَ (I will cause thee to die a natural death). Then in another instance, the Messiah, peace be upon him, speaks of his own death by stating فَلَمَّا تَوَفَّيْتَنِیْ (but since Thou didst cause me to die). Now, it is strange indeed if after all this, someone continues to proclaim that Jesus (as) is still alive. This is a classic example of the proverbial witness who is more concerned than the plaintiff himself. And the most astonishing part is that the same word is also used for the Noble Prophet, peace and blessings of Allah be upon him; that is, the word tawaffi. Now if the word tawaffi does not mean death, then this meaning should not be applicable when the word is used for the Messenger of Allah, peace and blessings of Allah be upon him, either. Therefore, since the word tawaffi has been used approximately twenty-three times in the Holy Quran, and all in the same sense, it is contrary to the dictates of honesty and righteousness to reject this fact. All of these testimonies are strong arguments in favour of the death of Jesus, peace be upon him. Moreover, in the verse under discussion, since the Messiah, peace be upon him, declares فَلَمَّا تَوَفَّيْتَنِيْ (but since Thou didst cause me to die), if he has not died, it must be accepted that the followers of the Messiah who now worship him have also not become corrupted, and no one from among his people have deified the Messiah (as) and Mary (as), even though this is contrary to well-established facts. Those who worship the Messiah (as) are present in the world today, and there are a large number of Roman Catholics as well who give Mary (as) the rank of God. Anyone who subscribes to the doctrine that Jesus (as) is alive will also have to accept—if the Holy Quran is to hold true—that the Christians have not become corrupted, and anyone who believes this will have to forsake the Quran, because they will have no choice but to accept that it contradicts well-established facts, God-forbid.

I am not the only one who has defined the word mutawaffika in this manner; in fact, even experts in the language have described the word as such. Imam Bukhari has clearly shown that mutawaffika is defined as mumituka (I will cause thee to die). Then, reason supports me as well. To this day, we have neither seen anyone ascending into heaven, nor descending from heaven, and of course, reason will not accept anything that is beyond the realm of observation. If such an occurrence has ever taken place in the past, then present it as an example.

Now remains the question of heavenly signs. If I said that tens of millions of people are a witness to my signs, this would not be an exaggeration. For example, the prophecy about Lekhram explicitly foretold of his death six years in advance and also described the manner in which he would die, among other aspects; and the events transpired as had been foretold. As such, many Hindus attested to this fact and even Hindu women bore witness, because the prophecy had been widely publicised. Even Lekhram himself would speak of this prophecy wherever he went; in fact, he even made a prophecy about me stating that I would die of cholera within three years. But now I ask you, where is Lekhram? By the grace of Allah, not only have three years gone by, I am alive and present even now many years after, despite the fact that he was a robust, healthy young man, and I am someone who constantly remains ill and I am much older than he was in age. What else was this if not the support of God Almighty? Indeed, there are certain people who possess crooked dispositions and they are unable to understand even straightforward concepts—like the matter presented in court today that Sultan Muhammad is alive. What am I to do; where shall I find the words and what course of action should I follow in order to make them understand? These people neither come to meet me, nor do they listen to what I have to say, nor do they possess any understanding or knowledge of the laws of God Almighty. They fail to see that prophecies were made in respect of four individuals, three of whom have died. Only one is still alive and even he is alive in accordance with the very prophecy itself. The objection that this prophecy is false would stand true if I die before Sultan Muhammad, or if the lady herself dies. However, when God Almighty has decreed that the lady will be married to me after she becomes a widow, and this shall never be averted, because the words of God are always fulfilled, why then do these people not wait with patience? I tell you truthfully, as I stated to Khan Bahadur Khuda Bakhsh Sahib today in court, that people ridicule me now, but a time will come when all this will have its effect and at that time those who laugh at me now will feel ashamed. In short, the signs of God Almighty are being manifested in the likeness of rain. Not one, not two, in fact, my book Tiryaq-ul-Qulub, records 100 prophecies that have been fulfilled. In view of this, all I can say is that if someone is unable to show patience and if these are not sufficient to satisfy them, provided that the individual is a supporter of the truth and they possess the fear of God Almighty in their heart, I am ready to show a sign even now. God Almighty has given me, by His grace and as a divine conferral, the sign that whenever I supplicate to Him, He shall grant me a sign. My sphere is not narrow, it is immensely wide. It is diviners who work within a narrow scope, but those who come from God are bestowed with a very extensive domain. I invite anyone who hungers and thirsts for the truth to visit me—and I will pay their expenses—and stay here for some time to witness the manifestation of signs. Encourage any one of my opponents to contest me in the acceptance of prayer. If even a single one of them comes forth to compete with me, and if in turn, they are able to outstrip me, and if I fail to defeat them—in fact, I will even go as far to say that if anyone is able to match me in equal measure in the acceptance of prayer, even then I shall accept that I am false and will burn all of my books. If any such person exists, then bring them before me. However, I can confidently say that no one will come forth to accept my challenge.”

His Holiness (as) had delivered his address to this extent when Mahdi Hasan said in a peculiar manner: “I have not come to inconvenience you, nor to listen to an address. In fact, I have come to ask some questions. This address is not needed.” —Editor

On this, His Holiness (as) said: “Very well then, I am prepared in any way that suits you. You pose your question and I shall answer. But how beneficial would it have been if you had first listened to my entire discourse, and then stated any confusions that may have remained.”

Mahdi Hasan: The debate on tawaffi always revolves around Arabic morphology and syntax, and I do not know these intricacies of Arabic grammar.

His Holiness (as): Is it my fault that you do not know Arabic grammar? This is your own fault. I am against turning the Quran into a book that is wrapped up and carried around as a keepsake. The Holy Quran was revealed for the unlettered upon a man who was himself unlettered. If we should not derive argumentation from the Holy Quran, shall we do so from some shastra? The Muslims have a special relationship with Arabic and it is their own misfortune that they do not give it the attention it deserves. However, the matter under discussion is so obvious that no intricate knowledge of Arabic morphology and syntax is required. Even the ordinary man knows the meaning of mutawaffi.12

Mahdi Hasan: In the Word of Allah, when tawaffi has been used for the Messiah, on what basis is it established that someone would appear in the likeness of the Messiah?

His Holiness (as): On the basis of the Quran.

Mahdi Hasan: Does your good self believe that the Hadith on this issue are authentic or fabricated?

His Holiness (as): My principle is that I believe in those Hadith to be authentic which accord with the clear and manifest verses of the Holy Quran. However, as for those Hadith which apparently contradict the principles of the Holy Quran, I will endeavour to interpret them in a manner that they accord and agree with the manifest verses of the Book of Allah. If I come across a Hadith that is contrary to the text of the Holy Quran and I am unable to reconcile it in any way with the Quran, I shall disregard such a Hadith as a fabrication and as a statement that is worthy of being rejected. For the rank of the Hadith does not match that of the Holy Quran.

Mahdi Hasan: Invariably, this principle is correct, but does my good sir accept the Hadith which specifically relate to the son of Mary, or are they invalid in your view?

His Holiness (as): I have already said that my principle in relation to the Hadith is that if they contradict the clear pronouncements of the Holy Quran in every respect, I never accept them. So in view of this very principle, if it is stated in some Hadith that Jesus son of Mary, the Israelite Prophet who was born in Nazareth some 1900 years ago, will return, and he will not be deposed from his office of prophethood, but would remain a Prophet, and our Noble Prophet, peace and blessings of Allah be upon him, would no longer be the Seal of Prophets, as the Holy Quran states that he is, I can never, ever accept such a Hadith which dishonours the Messenger of Allah, peace and blessings of Allah be upon him. I would undoubtedly consider such a narration to be a fabrication. And if there are Hadith which do not state that the Israelite Prophet will return, but rather, describe the Israelite Messiah and the Messiah of Muhammad (sas) to have different appearances, and if his advent is not established in these narrations in a light that is contradictory to the Holy Quran, then such Hadith are definitely worthy of being accepted. However, I assure you that my claim to be the Promised Messiah is based on the Holy Quran. Although it is absolutely true that authentic Hadith—which will never contradict the Holy Quran—attest to the truth of my claim, I prove the truth of my claim in light of the Holy Quran. News of my advent is mentioned in the Holy Quran. Indeed, it is true that there is mention in the Hadith as well and the Messenger of Allah, peace and blessings of Allah be upon him, has also expounded this subject as well.13

Mahdi Hasan: All I am asking is that when the name ‘Messiah son of Mary’ has appeared in the Hadith, and this name is a proper noun, why do you interpret this metaphorically?

His Holiness (as): It is not I who has interpreted this metaphorically, rather, the Holy Quran has described the true nature of this matter, where it states:

وَضَرَبَ اللّٰہُ مَثَلًا لِّلَّذِیْنَ اٰمَنُوا امْرَاَتَ فِرْعَوْنَ اِذْ قَالَتْ رَبِّ ابْنِ لِیْ عِنْدَکَ بَیْتًا فِی الْجَنَّۃِ وَنَجِّنِیْ مِنْ فِرْعَوْنَ وَعَمَلِهٖ وَنَجِّنِیْ مِنَ الْقَوْمِ الظّٰلِمِیْنَ وَ مَرْيَمَ ابْنَتَ عِمْرٰنَ الَّتِيْۤ اَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيْهِ مِنْ رُّوْحِنَا وَ مَرْیَمَ ابْنَتَ عِمْرٰنَ الَّتِیْۤ اَحْصَنَتْ فَرْجَھَا فَنَفَخْنَا فِیْهِ مِنْ رُّوْحِنَا وَ صَدَّقَتْ بِکَلِمٰتِ رَبِّھَا وَ کُتُبِهٖ وَ کَانَتْ مِنَ الْقٰنِتِیْنَ 14
And Allah sets forth for those who believe the example of the wife of Pharaoh when she said, ‘My Lord! build for me a house with Thee in the Garden; and deliver me from Pharaoh and his work, and deliver me from the wrongdoing people;’ And the example of Mary, the daughter of ‘Imran, who guarded her private parts—so We breathed into him of Our Spirit—and she fulfilled in her person the words of her Lord and His Books and was one of the obedient.

In this verse, Allah the Exalted has clearly indicated that a Messiah son of Mary would be born within the ummah. And in fact, every such believer who attests to the books and words of Allah, and who is from among the obedient and those who submit to Him, and who safeguard their chastity, is referred to as Mary, and after the Spirit is breathed into them, they become Jesus the son of Mary themselves. Since Mary (as) herself was a woman, when the Spirit was breathed into her, she became pregnant, but men do not become pregnant; therefore, when the Spirit is breathed into men, they themselves become a Messiah.

In these verses, God Almighty has set forth the examples of two classes of men: firstly, those who supplicate to be distanced from evil and secondly, those who have taken their virtuous deeds to the height of excellence. The former are those who are subdued by the reproving self, while the latter class of people are those referred to in the words:

 اَحْصَنَتْ فَرْجَهَا
Who preserve their chastity.

Now reflect and tell me, when God states that ‘We breathe into him of our Spirit’, does this mean that those people also become pregnant like Mary? The truth is that God Almighty has put forth a metaphor in His holy word and informed us that the Promised Messiah who was to appear in the ummah of Muhammad (sas) would come in the same manner. The matter has been clarified in the Hadith by using the words اِمَامُکُمْ مِنْکُمْ (he will be your leader from among you). And in the instance under discussion, Allah the Exalted states:

 فَنَفَخْنَا فِيْهِ مِنْ رُّوْحِنَا
So We breathed into him of Our Spirit.

As such, on one occasion, I received a revelation in which I have been addressed as Mary:

یَا مَرْیَمُ اسْکُنْ اَنْتَ وَزَوْجُکِ الْجَنَّۃَ
O Mary, dwell you and your companion in the garden.”

Note from the Editor: Certain ignorant people raise the allegation that the verb uskuni (dwell you) ought to have been here in the feminine form due to the name ‘Mary’. The fact is, however, that since His Holiness (as) has been addressed here, God Almighty used the masculine verb uskun instead. For in this instance, the name ‘Mary’ is applicable in the context described above and as mentioned in the aforementioned verse of Surah Tahrim.

His Holiness (as): Moreover, I have also received the following revelation:

 فَنَفَخْتُ فِيْہِ مِنْ رُّوْحِنَا
So We breathed into him of Our Spirit.

Therefore, my claim is in accordance with the Quran and God has disclosed to me that it is I who has been promised in the Quran. I have conveyed this plainly and in detail. Anyone who so wishes is free to reflect on this point.

Questioner: Why did the Messenger of Allah, peace and blessings of Allah be upon him, use these words in specific, why did he not just say that the likeness of the Messiah would appear?

His Holiness (as): This is an objection which you make against the Messenger of Allah, peace and blessings of Allah be upon him, and not me. And then, this objection in itself is due to a lack of knowledge on your part. The Messenger of Allah, peace and blessings of Allah be upon him, has clearly expounded the matter by saying:

 اِمَامُکُمْ مِنْکُمْ
He will be your leader, from among you.

Further, it was in accordance with the Quran that he stated that Jesus (as) died at the age of 120. In addition to this, the Holy Prophet (sas) saw Jesus (as) among the dead on the night of his spiritual scension to heaven (mi’raj). Therefore, by making such a comment you are actually raising an objection against the Messenger of Allah, peace and blessings of Allah be upon him, and suggest that he made a statement that was contrary to the Quran. The fact of the matter is that you only damage your own credibility. You state again and again that you have read books. My question is, in which book have you studied this issue?

Questioner: I have not come to offend you.

His Holiness (as): Offence? I can never be offended. It is my duty to convey the message of God Almighty to the people and to answer everyone’s questions. I do not feel offended, I feel mercy for you because you intentionally ignore the facts. I put forth my claim on the basis of the Quran, and even though the Quran takes precedence, you are fixated on one word used in a Hadith, which the Noble Prophet, peace and blessings of Allah be upon him, has explained himself by stating:

 اِمَامُکُمْ مِنْکُمْ
He would be your leader, from among you.

I also ask you, are the Hadith free from contradiction? Do the Shias and Sunnis not have their own separate narrations? Do the muqallids and non-muqallids not have their own separate narrations? How then can you come to a decision in light of the Hadith alone? Do not forsake the Quran. Give precedence to the Quran. The evidence for my claims is present in the Quran. If you wish to abandon the Quran and pursue some other course, then you are free to do so. But even the Hadith—provided that they are authentic—prove the truthfulness of my claim. Even on that front, you will find nothing.

Questioner: The muqallidin are free from ill will towards one another, everyone is united.

His Holiness (as): If the muqallidin were free from malice for one another and if everyone was united, there would not have been four different places of prayer in Mecca.15

Mahdi Hasan: We will ask no more.

His Holiness (as): In either case, I do not tire. You are welcome to ask as many questions as you desire. I am prepared to answer you. I have elaborated clearly my claims in light of the Holy Quran and the Hadith, and I believe that now nothing remains except for this couplet of Sa’di:

آنکس کہ بقرآن و خیر زو نرہی
ایں است جوابش کہ جوابش ندہی
He whom you find no deliverance from on presenting the Quran and Hadith,
Is one for whom the best response is no response at all.

Mahdi Hasan: I consider poetry to be an evil.

His Holiness (as): You are wrong in this view. Not all poetic verses are such as should be considered evil. The Holy Prophet, peace and blessings of Allah be upon him, would recite poetry as well, and even the companions would do so.

Mahdi Hasan: The Holy Quran condemns poets by saying:

اَلشُّعَرَآءُ يَـتَّبِعُهُمُ الْغَاوٗنَ16
As for the poets—it is the erring ones who follow them.

His Holiness (as): I should like to reiterate that in this verse not all poets have been condemned. The definite article is used with the word shu’ara (poets). Reflect on this. This refers specifically to evil poets.

Note: The discussion then turned to the death of Jesus (as), so the Promised Messiah (as) addressed his visitors and expounded this issue further.

His Holiness (as): The issue relating to the death of Jesus (as) is so obvious that only such a person would argue and deny who has no fear of God, or who unfortunately has not been given the ability to ponder and reflect. I put everything to one side and present the consensus of the companions, which took place at the demise of the Holy Prophet, peace and blessings of Allah be upon him. It is a generally accepted fact among the Muslims that when the Messenger of Allah, peace and blessings of Allah be upon him, passed away, Hazrat Umar, may Allah be pleased with him, who due to his immense love, was unable to bear this shock of the passing of the Holy Prophet, peace and blessings of Allah be upon him, unsheathed his sword and said: ‘I will kill anyone who says that the Holy Prophet, peace and blessings of Allah be upon him, is dead.’ When Hazrat Abu Bakr Siddiq, may Allah be pleased with him, witnessed this fervour of Hazrat Umar, may Allah be pleased with him, he stood up and delivered a sermon, and in it he recited the following verse:

مَا مُحَمَّدٌ اِلَّا رَسُوْلٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ17

Meaning, Muhammad, the Messenger of Allah, peace and blessings of Allah be upon him, is also a Messenger, and all the Messengers who came before him have passed away.

When Hazrat Umar, may Allah be pleased with him, heard this, he returned his sword into its sheath and said: ‘It is as though this verse has been revealed only today.’ The companions would walk here and there in the bazar and recite this verse. Others recited poetic couplets as well.

In short, the obvious fact is that Hazrat Abu Bakr, may Allah be pleased with him, recited this verse for no other reason than to present an argument that the Holy Prophet, peace and blessings of Allah be upon him, had died. However, if some Prophet—like the Messiah—had gone into the heavens alive and if the companions held this belief, did not a single one of them have the courage to silence Hazrat Abu Bakr (ra) and say that he could not say this because the Messiah was still alive? However, not a single person raised an objection, in fact, every one of them accepted this argument. This clearly demonstrates that the very first consensus after the demise of the Holy Prophet, peace and blessings of Allah be upon him, was on the death of Jesus, peace be upon him. In addition to this, there are many other verses of the Holy Quran, as well, to this effect. Therefore, this issue is quite evident and manifest.

Note: After listening to this discourse, Mahdi Hasan responded in the following terms.

Mahdi Hasan: But this is not my question. I am asking why it has been promised in the Hadith that the Messiah son of Mary would appear. Why not just say ‘the likeness of the Messiah’ in clear words?

His Holiness (as): What response should I give to such a question? The Jews raised similar objections against Jesus, peace be upon him, when they asserted that it was written that Elijah would descend from heaven before the coming of the Messiah. I have a book written by a Jew. In it, he states that if God asks us about our reasons for rejecting the Messiah, we will put the book of Malachi before Him and say: ‘Where is it written here that John would come in the likeness of the Messiah?’ Hence, such objections have been raised in the past as well. No new allegations are being levelled against me. In actuality, this is an allegation on God Almighty Himself. However, if you all ponder, it can easily be understood that this has always been the way of God Almighty.

Mahdi Hasan: A proper noun cannot change.

His Holiness (as): If this is your belief, then I ask you, what do you make of the statement in the Hadith that Satan touches every child that is born, but Satan did not touch the son of Mary? Do you believe, God forbid, that Satan also touched the Messenger of Allah, peace and blessings of Allah be upon him? If you hold this belief, then this is very dangerous indeed. This will pose a difficulty for you because you assert that a proper noun cannot be interpreted in a non-literal manner.

I, for my part, cannot accept this for even a moment; in fact, I cannot even listen to such a belief. My body trembles when I hear someone say that the Holy Prophet, peace and blessings of Allah be upon him, was touched by Satan. It is my belief that anyone who holds such a doctrine loses their faith. You ought to fear God. This principle of yours will compel you to accept the belief that the Messenger of Allah, peace and blessings of Allah be upon him, was not free from the touch of Satan. And if you do not hold this belief, then explain this Hadith?

Note: After this, the Promised Messiah (as) continued his exposition.

His Holiness (as): The truth is as Allamah Zamakhshari has written that ‘the son of Mary’ refers to all those who are holy. For if we limit and restrict this connotation, the very essence of Islam will slip from our hands. I reiterate that if someone stays with me for just ten days, they will come to know of the truth of this community, which has been established by God at this time, as clearly as one sees the apparent.

Questioner: Again, my question is: do you believe in the Hadith regarding the son of Mary?

His Holiness (as): I have already stated that I believe in it as expounded in the Quran. The Messiah has died and in his place, his likeness has appeared. Look here, I say once more that you must give precedence to the Quran over all else. It reached us from the blessed lips of the Messenger of Allah, peace and blessings of Allah be upon him, and God Almighty is its Preserver.

Mahdi Hasan: But if the Holy Prophet, peace and blessings of Allah be upon him, had not used ambiguous words then this dispute would not have arisen at all.

His Holiness (as): It is a disrespect to the Holy Prophet, peace and blessings of Allah be upon him, to use such words for his holy personage and suggest that he made an ambiguous statement. The Holy Prophet (sas) did not say anything ambiguous. This is the fault of your own understanding. He spoke in the same manner that God Almighty has always addressed his Prophets since time immemorial.

Questioner: So a proper noun needs no interpretation.

His Holiness (as): I have already told you what I think about the nature of this absurd principle. If a person holds this belief, they will have to forsake Islam, because in relation to the Hadith about the touch of Satan, since you hold that a name cannot be interpreted in a non-literal sense, you will have to accept in turn that, God forbid, the Holy Prophet, peace and blessings of Allah be upon him, was also not free from the touch of Satan. No Muslim can hold such a belief.

Questioner: That is all. We will ask no more.

His Holiness (as): I do not tire. But one ought to be impartial. If I did not possess the fear of God, I would never preach such a message.

After this, the questioner departed along with his companions. Afterwards, His Holiness (as) continued to make a few additional points on this, then all our friends went to their respective places and fell asleep. The following day, His Holiness (as) set out early in the morning for Qadian, the Abode of Peace. At approximately 11:00 or 11:30 he safely reached the Abode of Peace.18