31 August 1901

On 31 August 1901, the Honourable Babu Ghulam Mustafa Sahib, Municipal Commissioner Wazirabad visited Qadian, the Abode of Peace. On this occasion, His Holiness, the Sign of Allah on Earth, on whom be peace, delivered the following address in order to convey his message.

Do Not Oppose a New Idea Immediately

The Promised Messiah (as) said: “The fact of the matter is that until one reflects on a view without first freeing one’s mind, until one ponders over all the relevant aspects, until one listens closely, one cannot relinquish their previous views. Therefore, whenever an individual hears something new, they should not oppose it immediately. In fact, such a person is duty bound to ponder on all its aspects with full reflection, justice and integrity. Most of all, they ought to keep the fear of God Almighty in consideration and ponder in seclusion. Whatever I am about to say at this time is not something that ought to be taken lightly and viewed with a cursory glance, it is a very significant and grand message indeed. It is not something I have crafted myself. In fact, this is the message of God Almighty, so anyone who has the audacity and temerity to reject it, does not reject me, but rejects the signs of Allah Almighty and brazenly denies the Messenger of Allah, peace and blessings of Allah be upon him. I, therefore, feel no injury on account of this denial, albeit I do pity such foolish people because they arouse the wrath of God Almighty on account of their own ignorance.

The Advent of a Reformer at the Head of Every Century

Every Muslim knows, and perhaps no one would be unaware of the fact, that the Messenger of Allah, peace and blessings of Allah be upon him, said that Allah the Exalted sends a Reformer at the head of every century, who revives a particular aspect of the Faith which is suffering from affliction. Allah the Exalted has sent these Reformers in succession on account of the promise made in the following verse:

اِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَ اِنَّا لَهٗ لَحٰــفِظُوْنَ1
Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian.

Therefore, in view of this promise and in view of the prophecy of the Holy Prophet, peace and blessings of Allah be upon him, which he made in light of revelation received from Allah Almighty, it is necessary at the head of this century, of which nineteen years have passed, for a Reformer to be raised for religious reformation and to revive the nation. Before anyone announced that they had been divinely commissioned by God Almighty after being informed by way of revelation, it was necessary for all those who possessed eager and pure dispositions to search for that heavenly man at the head of the century with extreme restlessness and anxiety. It was necessary for them to give all their attention to listen to the voice of that man who would proclaim the glad tiding that ‘I have come from God Almighty in accordance with His promise.’

The Reformer of the Fourteenth Century

It is true that the great ones of this ummah had their eyes set on the fourteenth century. All of the visions, dreams and revelations alluded to the fact that the Promised One who was destined to come at the start of this century would be a magnificent man indeed. A man who had been named the Promised Messiah and Mahdi in the Hadith. However, I should like to point out that when that time came and the one who was destined to come appeared, very few heeded to his call. There is nothing unusual or unique about the fact that a Reformer appears at the head of every century. Hence, it was necessary, in view of this promise, for a Reformer to appear in this century as well—a century of which nineteen years have passed. Then, another aspect which must be analysed is whether, at the present time, Islam is suffering from any calamities or difficulties which call for the coming of a divinely commissioned one. When we reflect in this respect, it becomes evidently clear that Islam is currently suffering from two forms of calamity: internal and external.

The Internal State of Islam

The internal state of Islam is such that many self-invented beliefs and association of partners with God have taken the place of God’s true Oneness. A few traditions have taken the place of righteous deeds. The worship of graves and the worship of saints has grown to such an extent that it has become an independent religious law in itself. I have always been surprised and astonished that on the one hand, these people say that I have made a claim to prophethood without even understanding my point of view, but in their own homes, they do not stop to think that the real claimants of prophethood are those who have invented their own religious law. Someone ought to tell me, am I the one who has invented the litanies and invocations which the custodians of shrines and other Sufi leaders teach their disciples? Or am I the one who acts upon the religious law and Sunnah of the Messenger of Allah, peace and blessings of Allah be upon him, and who considers it blasphemous to add even a dot or an iota to his teachings?

Thousands of innovations in the Faith have taken root in countless forms among every sect and community. Righteousness and purity, which are the fundamental objective and purpose of Islam, and for which the Holy Prophet (sas) bore perilous calamities—things which could not have been shouldered by anyone except for one who possessed the heart of a Prophet—have now been lost and are non-existent. If you visit the jails, you will be able to see which group of people constitutes the majority of criminals. Fornication, drinking, injustice, and other crimes are so rampant that the world believes as though there is no such thing as God. If a detailed exposition was provided on the ills and evils existent within the various classes of society, this would make for a voluminous book. On reflecting over the state of the various people within our nation, any intelligent and contemplative individual will reach the true and categorical conclusion that righteousness, which was the ultimate cause of the Holy Quran, and which was the true basis for honour and the means of nobility, is nowhere to be found today. A good practical state which was sorely needed in this age—an example of which would serve as a distinction between Muslims and others—has deteriorated and decayed.

External Calamities—The Opposition of the Christian Faith Towards Islam

On the external front, one may observe that of all the diverse religions which are present today, each and everyone of them, wish to eliminate Islam. In particular, the Christian faith is a bitter enemy of Islam. All the efforts of the Christian missionaries and priests are being exerted for the sole purpose of destroying Islam, insofar as possible and in any way possible; to efface the Oneness of God established by Islam—for which many lives had to be sacrificed. They do this in order to convince the world of Christ’s divinity and so that they will believe in his blood, which gives rise to an unrestrained and unbridled life of freedom from religious law. All of this is so that the holy objective of fostering righteousness, piety and practical purity—which was the true purpose of Islam—may be effaced completely. The Christian priests have employed various methods in order to succeed in these motives. One must say with disappointment that the Christians have managed to turn away over 100,000 Muslims from their religion, and there are countless others whom they have turned partly Christian. A large number of Muslims possess heretic dispositions and they are influenced by Christianity in their manner, lifestyle and behaviour. The youth of today who were born in Muslim households are a group of people who have been educated in various colleges. Instead of the Word of God Almighty, they value philosophy and naturalism, and give them precedence and overarching importance. These people believe that Islam was relevant only in the deserts of Arabia. When I observe and hear about such a state of affairs, I cannot speak for others, but I, for my part, feel an extreme pain in my heart that today, Islam is grappling with these challenges and misfortunes, and the Muslim youth are overcome by a state where they feel that Islam is opposed to their very natures.

The third category of people are those who have not stepped beyond the limits set by God—they do not indulge in that which is unlawful—but they are attracted to a foreign style of dress and behaviour. In a way, one foot of theirs is within the circle of Christianity. It can clearly be understood, therefore, that internally there are self-invented beliefs and traditions which promote polytheistic traditions, and externally there are the calamities of which I have just spoken, especially the harm which the religion of the cross has caused. The religion of Islam was such that if even one person renounced their faith and turned away from Islam, it would seem like the end of the world. Now the state of affairs is that countless people have renounced their Faith.

The Need for a Special Manifestation of God Almighty

Now, a sensible person ought to reflect on all of these facts collectively and contemplate for the sake of God—do we not need a special manifestation of God in this age? Has the time not come for Allah the Exalted to fulfill His promise of divine guardianship? For He states:

اِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَ اِنَّا لَهٗ لَحٰـفِظُوْنَ2
Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian.

If even now, His help and manifestation is not needed, someone ought to tell me when such a time will come? Reflect and ponder that on the one hand, events have transpired which demonstrate and call for a special manifestation of Allah Almighty, and for Him to show support for His chosen religion with practical truths and heavenly succour. On the other hand, the present century has set a seal on the fact that, in accordance with the promise of Allah Almighty (that a Reformer would be sent at the head of every century for the revival of religion as expressed by the tongue of His Chosen One, the Best of the Messengers and the Seal of the Prophets, peace and blessings of Allah be upon him) it is clear that a Reformer must appear. Now nineteen years have passed since the start of this century. If even now, after all of these needs have come about, no one has been divinely commissioned, then reflect for the sake of God, what remains of Islam in such a case? Would this not establish that the promise اِنَّا لَهٗ لَحٰفِظُوْنَ (and most surely We will be its Guardian) was not fulfilled? Would this not prove that the prophecy of the Holy Prophet, peace and blessings of Allah be upon him, about the sending of Reformers was false? Would this not demonstrate that Islam is a religion which has been weighed down by countless afflictions and God Almighty feels no indignation?

God Almighty Established this Community in Accordance with Prophecy and Glad Tidings

Now, put aside my claim and leave it for a moment, but do provide an answer to these aforementioned points. If you reject me, you shall have to abandon Islam. I truthfully proclaim, however, that Allah the Exalted has safeguarded His religion in view of His promise, and the prophecy of the Messenger of Allah, peace and blessings of Allah be upon him, was fulfilled. For just when it was needed, in accordance with God’s promise and in accordance with the glad tiding of the Messenger of Allah, peace and blessings of Allah be upon him, God Almighty established this community. And as such, it was proven that: صَدَقَ اللہُ وَ رَسُوْلُهٗ, meaning, the words of Allah Almighty and His Messenger are true, and ill-natured is the one who rejects them.3

Allah the Exalted Has Divinely Commissioned Me

Now, my claim that I have been raised at the head of this century for the revival of the Faith is clear. I emphatically proclaim that Allah the Exalted has divinely commissioned me, and over twenty-two years have since passed. The divine support that I have received over such an extended period of time serves as an argument and proof of Allah Almighty against you. For the claim that I have made of being the Reformer, and of being sent to put right the disorders that have become prevalent, is on the foundation of the Hadith and Quran. Now those who deny me, do not deny me, they deny Allah and His Messenger . These people have no right to reject me, until they present another Reformer who would take my place, because the state of the present age and time demands the coming of a Reformer. For disorders have taken root on all fronts and the Holy Quran states that when such calamities strike, a divinely commissioned one of God appears to safeguard the Quran. Moreover, the Hadith states that a Reformer is raised at the head of every century. So when a need exists, and these promises of safeguarding and the revival of the Faith are present as well, then in light of these prevailing needs and promises, there can only be two scenarios for a denial of the one who has appeared: either another Reformer should be presented or the promises of God must be rejected.

The Need for Safeguarding the Faith

There are some who have been observed to say that the Faith needs no safeguarding. Such people are gravely mistaken. Does a person who plants an orchard or constructs a building not have the responsibility or desire that every effort be made to protect and safeguard it from being ravaged by enemies? Elaborate enclosures are constructed around orchards in order to protect them, and novel forms of construction material are developed to protect homes from fires. Then, lightning protection systems are installed with cables. All of these things demonstrate that humans, by nature, seek to protect themselves. Then, does it not seem appropriate that Allah the Exalted would also safeguard His chosen religion? Undoubtedly, He does protect and guard His religion at every time of peril. Even now, when the need arose, He sent me for this very purpose. Of course, this matter of preserving the Faith could have been doubtful or one could have rejected it altogether if the present circumstances or needs did not support this course of action. But today, many tens of millions of books have been published against Islam, and the brochures and two-page leaflets that are published by priests on a daily, weekly and monthly basis are beyond one’s ability to enumerate. If one gathers the abuse that those Christians who are renegades from Islam have published against the Chief of the Holy, peace and blessings of Allah be upon him, and his holy wives, numerous stores could be filled with such books, and if they were arranged in a line, they would span for many miles. The sorts of writings that Imad-ud-Din, Safdar Ali, Shaiq and others have published is no hidden matter. Even certain just Christians admit to the dangerous nature of the writings published by Imad-ud-Din. As such, a newspaper that was once circulated from Lucknow, the Shams-ul-Akhbar, published their view on some of his books and said that if a mutiny ever occurs in India again, it will be on account of these sorts of writings. Even after this state of affairs, these people say that Islam has suffered nothing. Only those people can make such statements who either have no concern or pain for Islam, or those who have grown old in dark chambers and they have no idea of what is happening in the outside world. Hence, such people do not matter. Indeed, those who are blessed with enlightenment of the heart, and who possess love and regard for Islam, and who are aware of the prevailing circumstances today, must accept that the present age is the time for the coming of a magnificent Reformer.

Testimony in Favour of the Divinely Commissioned One of God

There are many testimonies in favour of my being commissioned by God: firstly, internal testimony; secondly, external testimony; thirdly, the authentic Hadith which speaks about the coming of a Reformer at the head of the century; fourthly, the following promise of guardianship:

اِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَ اِنَّا لَهٗ لَحٰـفِظُوْنَ4
Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian.

The fifth testimony, which is a powerful one indeed, I present before you now. In Surah Nur, there is a covenant of successorship in which Allah the Exalted promises:

وَعَدَ اللهُ الَّذِيْنَ اٰمَنُوْا مِنْكُمْ وَ عَمِلُوا الصّٰلِحٰتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْاَرْضِ كَمَا اسْتَخْلَفَ الَّذِيْنَ مِنْ قَبْلِهِمْ5
Allah has promised to those among you who believe and do good works that He will surely make them Successors in the earth, as He made Successors from among those who were before them.

In this verse, in view of the promise of successorship, those successors of the Holy Prophet, peace and blessings of Allah be upon him, who would be raised in this dispensation, would be like the successors of the past. In the Holy Quran, the Holy Prophet, peace and blessings of Allah be upon him, has been declared the likeness of Moses (as), as stated in the following verse:

اِنَّاۤ اَرْسَلْنَاۤ اِلَيْكُمْ رَسُوْلًا شَاهِدًا عَلَيْكُمْ كَمَاۤ اَرْسَلْنَاۤ اِلٰى فِرْعَوْنَ رَسُوْلًا6
Verily, We have sent to you a Messenger, who is a witness over you, even as We sent a Messenger to Pharaoh.

Moreover, the Holy Prophet (sas) is also the likeness of Moses (as) according to the prophecy in Deuteronomy. Therefore, in the aforementioned verse of the Holy Quran, just as this likeness has been expressed with the Arabic word kama, so too, the word kama has been used in Surah Nur as well. This clearly demonstrates that there is a complete likeness and similarity between the Mosaic dispensation and the community of Muhammad (sas). The line of successors who were raised in the Mosaic dispensation came to an end with Jesus, peace be upon him, who came in the fourteenth century after Moses, peace be upon him. In view of the likeness that has just been mentioned, it is necessary, at the very least, for a successor of the same nature and strength to be raised within the ummah also in the fourteenth century, who would be the likeness of the Messiah, and who would possess a similar heart and reflect his nature. Hence, even if Allah the Exalted had not furnished other testimonies and support in favour of this fact, as both these dispensations have been likened to one another, it would naturally follow that a spiritual manifestation of Jesus (as) emerge in the ummah of the Holy Prophet (sas) in the fourteenth century. Otherwise, this would, God forbid, establish an imperfection and flaw in the aforementioned likeness of the Holy Prophet (sas). However, Allah the Exalted not only attested to the truth of this likeness and furnished it support, but also established that the likeness of Moses (as) was greater than Moses (as) himself and all the other Prophets, peace be upon them.

The Purpose of the Advent of the Promised Messiah

Just as the Messiah, peace be upon him, did not bring a new law, but rather came to fulfil the Torah, in the same manner, the Messiah who belonged to the dispensation of Muhammad (sas) did not bring a new law; rather, he came to revive the Holy Quran and to perfect the propagation of guidance.

In relation to the perfection of the propagation of guidance, it ought to be remembered that there are two aspects of the completion of God’s favour and the perfection of religion bestowed upon the Holy Prophet (sas): firstly, there is the perfection of guidance; secondly, there is the perfection of the propagation of that guidance. The perfection of guidance took place in every respect during the first advent of the Holy Prophet (sas) and the perfection of the propagation of guidance took place during his second coming. For in Surah Jumu’ah, the verse اٰخَرِيْنَ مِنْهُمْ7 (And among others from among them) instructs that another community be prepared through the grace and teaching of the Holy Prophet (sas). This verse evidently establishes that there would be a second coming of the Holy Prophet (sas), and this advent would be in the form of a spiritual manifestation, which is taking place at the present time. Therefore, the present age is the time for the perfection of the propagation of guidance and it is for this reason that all the ways and means for propagation are being perfected in this age. The abundance of printing presses and new developments in these facilities on a daily basis, post offices, telegram systems, the construction of railways and ships, the publication of newspapers—all of these developments have turned the world into a global village. And so, in reality, all of these advances are a success of the Holy Prophet, peace and blessings of Allah be upon him, because through these means, the second aspect of the completion of his perfect guidance, which is the perfection of the propagation of that guidance, is being realised. This is just as the Messiah (as) stated that he had come to fulfil the law of the Torah. I also proclaim that one of the tasks that I have been given is to perfect the propagation of guidance, and this is also a likeness that I share with Jesus (as).

The Similarity between the Mosaic Messiah and the Messiah of Muhammad (sas)

In addition to the aforementioned, the sorts of calamities that were prevalent in the time of Jesus (as) are the sorts of afflictions with which we are plagued even today. Internally, the state of the Jews had deteriorated immensely. We find evidence from history that they had abandoned the commandments of the Torah, and instead would lay more emphasis on the Talmud and the narrations of their elders. At the present time, the Muslims are in a similar state. They have abandoned the Book of Allah, and they put more emphasis on traditions and tales instead. Further, a likeness also exists in respect of rule as well: in the previous age, the Roman government was in power and now the British government is in power, which is widely renowned for its justice and equity. I have already stated that Jesus (as) came in the fourteenth century and I have also appeared in the fourteenth century after the Holy Prophet (sas).

In addition to all this, there is another secret, which completes this likeness. The Messiah (as) stressed the moral aspect of the teaching and came to put an end to the Mosaic wars; he did not raise the sword. The same was destined for the Promised Messiah (as) well, in that he would establish the merits of Islam through the practical truths of the teaching and would absolve Islam of the allegation that it was spread by the sword. This allegation would be done away with completely in the time of the Promised Messiah, because he was to manifest the truth of Islam to the world through its living blessings and grace. This would prove that in the modern age, just as Islam possesses influence and benefit merely owing to its pure teaching, blessings and fruits, so it has forever possessed benefit and influence in every era. For this is a living Faith. It was for this very reason that when the Messenger of Allah, peace and blessings of Allah be upon him, prophesied the advent of the Promised Messiah who was destined to appear, he also stated:

Meaning, he would avert war. Now, gather all of these testimonies and tell me, are we not in need of a heavenly man in this day and age? When it has been accepted that a Reformer must come at the head of the century, there must be a Reformer present at the head of this century too. When the Messenger of Allah, peace and blessings of Allah be upon him, bears a resemblance to Moses (as), in view of this likeness, it is necessary for the Messiah to be the Reformer of this century, because a Messiah appeared in the fourteenth century after Moses (as), and presently we are also in the fourteenth century.

The Number Fourteen Has a Connection with Spiritual Transformation

The number fourteen has a very deep connection in this respect. The moon of the fourteenth century is complete. It is to this very point that Allah the Exalted alludes in the following:

لَقَدْ نَصَرَكُمُ اللهُ بِبَدْرٍ وَّ اَنْتُمْ اَذِلَّةٌ8

Meaning, there was a Badr in which the Messenger of Allah, peace and blessings of Allah be upon him, triumphed over his opponents. At that time also, the community of the Holy Prophet (sas) was small. Then, there is the Badr of our present age as well. Badr refers also to the fourteenth century, for even in this age Islam is in a state of weakness. Therefore, in accordance with all these promises, Allah the Exalted has raised me.

A Sign of the Promised One Who Was Awaited

It has also been related in the Hadith that in the time of the Promised One who would appear, the world would be full of injustice and falsehood. Now, injustice and falsehood do not imply that in that era the government would be oppressive. Those who subscribe to this notion are gravely mistaken. In the time of the awaited Messiah, it was necessary for the ruler to be just and for a state of peace to prevail. And I thank God Almighty for having given us a government so just and peace-loving that no equal can be found today from among any other government of the world. In the same manner, the Roman government was also renowned in the time of the Messiah for its justice and equity. However, our government is many times greater and far more just than the Roman government. This was best demonstrated when Reverend Henry Martyn Clark filed a case against me in the days that Captain Douglas was the Deputy Commissioner of Gurdaspur. Although certain unwise people harboured misgivings on account of the fact that the case had been filed by an esteemed Reverend, this just judge uncovered the truth and discovered that this court case had been instigated as a result of the cunning of certain ignoble men. Captain Douglas, who serves as the Deputy Commissioner of Delhi at present, will always be renowned for his unparalleled example of justice. This is an example of just one government official; there are thousands, nay, hundreds of thousands of similar examples. Hence, it is narrated in the Hadith that when the Promised One would come, the world would be filled with injustice and falsehood. This means that at that time, polytheism and deceit would be vigorously rampant. As such, just observe how the worship of idols and crosses, and the worship of the dead, and other diverse forms of worship is prevalent, and the real, true God has been abandoned.9

The Need for a Reformer

Now, a wise person ought to reflect over all of these aspects collectively and tell me whether these are points that can be cast aside with a cursory glance. Or are these matters over which a person should reflect and contemplate fully? Have I made my claim at the head of the century or not? Even if I had not come, it was incumbent on every sensible and God-fearing person to search for the one who was destined to appear, because the head of the century had arrived; and now that twenty years have passed since the dawn of this century, people ought to have shown even more concern in this regard. The present disorder in the world was proclaiming aloud that some individual ought to be raised for the purpose of reformation. The Christians have advocated such freedom and unrestraint that is beyond all limits; and when one observes the effect that this has had on the Muslim youth, one must say that they do not seem as if they were born to Muslim parents at all.

Another Name for the Promised Messiah Is the Breaker of the Cross

Put aside everything else. What would the man sent to reform this disorder of the cross be named? The nature of this disorder inherently demanded that the person who would come to reform it be dubbed the Breaker of the Cross. This is another title of the Promised Messiah. The Quran and Hadith have expressed this subject in various ways and have given a glad tiding of the Promised One who would appear. One ought to understand this well because when a person fails to grasp a matter completely, it is as though they have understood nothing. However, when a person understands something after full reflection and contemplation, it then becomes difficult for anyone to misguide them. Therefore, I advise you to ponder deeply in order to address this question. Do not consider this to be a minor and insignificant matter for this is a matter which relates to faith; it is a question of heaven and hell.

Denying the Promised Messiah and its Consequence

To reject me is not a denial of my person, but is in fact, a denial of Allah and His Messenger, peace and blessings of Allah be upon him, because anyone who rejects me, God forbid, holds Allah the Exalted to be a liar before they deny me. For on the one hand, such a person observes that internal and external forms of disorder have surpassed all bounds, yet they believe that God Almighty has made no arrangement to reform this state of affairs, even though He has promised:

اِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَ اِنَّا لَهٗ لَحٰفِظُوْنَ10
Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian.

When an individual apparently believes that God Almighty has promised in the Quranic verse on successorship11 that like the Mosaic dispensation, God would raise a line of successors in the ummah of Muhammad (sas) as well, they ultimately say that God forbid, Allah has not fulfilled His promise, because they believe that there is no successor in the ummah at present. That is not all. Such a person will have to deny another fact as well. They will have to accept, God forbid, that the Holy Quran is also wrong where it has declared that the Holy Prophet, peace and blessings of Allah be upon him, was the likeness of Moses (as). The reason being that in order for the likeness and similarity of these two dispensations to be complete, it was necessary for a Messiah to be born from among this ummah at the head of the fourteenth century, just as a Messiah appeared in the fourteenth century in the Mosaic dispensation. Similarly, one will have to reject the following verse of the Holy Quran:

اٰخَرِيْنَ مِنْهُمْ لَمَّا يَلْحَقُوْا بِهِمْ12
And among others from among them who have not yet joined them. He is the Mighty, the Wise.

The aforementioned verse foretells of the advent of a spiritual manifestation of Ahmad. In the same vein, one will have to reject many other verses of the Holy Quran as well. In fact, I can confidently say that such a one will have to forsake the entire Quran, from its first word to the last. Reflect once more! Is it easy to reject me? I do not say this of my own accord, but I swear by God and say that this is the truth, that anyone who turns away from me and rejects me, even if not verbally, but practically, rejects the entire Quran and turns away from God.

اَنْتَ مِنِّیْ وَاَنَا مِنْكَ
You are of me and I am of you.

There is no doubt that rejecting me is tantamount to the denial of God. Accepting me is to affirm the truth of God Almighty and develops a strong faith in His being. Further, to reject me is not just to reject me; this is a denial of the Messenger of Allah, peace and blessings of Allah be upon him. Now before anyone is audacious enough to deny and reject me, they ought to look into their hearts and reflect, they ought to seek a verdict from their hearts, as to who they reject. How is rejecting me equivalent to a denial of the Messenger of Allah, peace and blessings of Allah be upon him? It is equivalent because the Holy Prophet (sas) promised that a Reformer would appear at the head of every century; and so this promise would then, God forbid, turn out to be false. Moreover, the Holy Prophet (sas) has also stated:

This statement would also prove to be false, God forbid. Further, the glad tiding that was given by the Holy Prophet (sas) in relation to the coming of a Messiah and Mahdi when the disorder of the cross would be prevalent, will also then, God forbid, prove to be false, because although the disorder has emerged, the Imam whose advent was foretold in that era has not come. Now, when a person accepts these notions, would they for all intents and purposes be one to deny the Holy Prophet, peace and blessings of Allah be upon him, or not?

Therefore, let me clearly reiterate that it is not easy to reject me. Before a person labels me a disbeliever, they will have to become a disbeliever themselves. Before I am branded faithless and misguided, a person will have to accept that they are themselves misguided and disgraced. Before someone classes me as one who has forsaken the Quran and Hadith, they will have to abandon the Quran and Hadith themselves, and indeed it will be them who are first to do so. I am one who testifies to the truth of the Quran and Hadith, and I am the one who is proven to be truthful in light of them as well. I am not misguided, I am divinely guided. I am not a disbeliever, I hold true perfectly to the words:

اَنَا اَوَّلُ الْمُؤْمِنِیْن
I am the first of the believers.

Seek a Verdict from God Almighty

Anyone who has firm faith in God, and who considers the Quran and the Messenger of Allah, peace and blessings of Allah be upon him, to be truthful, ought to be satisfied by this proof that I have given, and ought to remain silent after hearing the evidence that I have provided. But what cure is there for those who are impudent and fearless? God will admonish such people Himself.

It is my desire, therefore, that you reflect on this matter for the sake of God. Advise your friends also to not be hasty in forming a view about me, but to contemplate with pure intentions and a free mind, and supplicate before God Almighty in their Prayers for God to reveal the truth upon them. It is my belief that if a person turns to God Almighty for the truth to be disclosed to them, free of prejudice and obstinacy, forty days will not have passed before the truth is revealed to them. There are very few, however, who seek a verdict from God in accordance with these conditions. Instead, due to their own lack of understanding, obstinacy and prejudice, they will reject a saint from God and thus lose their faith. For when a person does not believe in a saint—and a saint serves as a stake which pins the institution of prophethood, as it were—they are compelled to reject prophethood as well. The denial of a Prophet then leads to the denial of God, and in this manner a person loses their faith completely.

The Need for a Reformer

In the present era it is imperative for one to reflect deeply over whether the Christian faith holds true to the words:

مِنْ كُلِّ حَدَبٍ يَّنْسِلُوْنَ13
They shall hasten forth from every height.

One ought to contemplate as to whether or not it is a trial leading astray hundreds of thousands of people. Has Christianity not adopted various methods to fuel its propagation? The time has now come to answer the question as to the name that the Holy Prophet, peace and blessings of Allah be upon him, has given to the one who would come to set right this disorder. The force of the cross is growing day by day, and new cantonments are being established everywhere. New missions are being established and they continue to spread in far off countries in all corners of the world. Hence, if there was no other proof or argument, even then, we would have to naturally accept that the present age is in need of a Reformer who would extinguish the fire of this corruption. However, gratitude is due to God that He has not only addressed those of our requirements which we perceive and observe to be a need. As a matter of fact, in order to manifest the greatness and honour of His Messenger, He vouchsafed in the ages gone by many prophecies for this era, which clearly demonstrate that a man would come in this era who would be named the Promised Messiah and his task would be to break the cross. Now in view of the natural sequence of events, all good-natured people will have to accept in the least—for there is no other option—that a heavenly man must appear and his task at this time must be to break the cross.

The True Meaning of Breaking the Cross

However, there is a point which calls for contemplation. It has been narrated that the Promised Messiah would be tasked with the responsibility of breaking the cross. What does this mean exactly? Would he break wooden crosses? What benefit would this serve? It is obvious that if he went about breaking crosses made of wood, this is no magnificent task, nor would this result in any substantial benefit. If the Promised Messiah broke crosses made of wood, the Christians would just make crosses of gold, silver and other metals, so what would be achieved? Then, Hazrat Abu Bakr, may Allah be pleased with him, and Yazid and Salah-ud-Din broke many crosses as well, so would this one factor alone make them the Promised Messiah? No, of course not.

We learn, therefore, that this cannot mean that the Promised Messiah would go about breaking wooden crosses which are hung by Christians. This has a deeper meaning to it, and in support of this underlying reality, another phrase has appeared in the Hadith as well which is as follows:

Meaning, the Promised Messiah would put an end to warfare. Now someone ought to explain this to me. On the one hand, it is the task of the Promised Messiah to altogether put an end to war, and it would be deemed unlawful to engage in religious wars during his time. On the other hand, it is also clear that the era under discussion would be one of peace and the ruling power at the time would be a just one; which further reinforces the point that in the era that is being referred to, war would be unlawful. Now, wars will be forbidden, yet apparently, one of the tasks of the Promised Messiah is to break the cross. Now reflect and do tell me, does this not support my view that the ‘breaking of the cross’ does not imply the breaking of crosses made of wood, brass, etc. (which Christians put around their necks as a blessing). Does this not prove that the specific phrase in question alludes to some other deeper meaning? It is this very point that I present. I have clearly announced that in the present age, war is unlawful. Just as the Messiah was tasked with the duty just mentioned, another one of his tasks was as follows:

In consideration of this task, it was necessary for me to issue the verdict that war is now forbidden. Therefore, I proclaim that in this era it is unlawful and indeed a grave sin for anyone to raise the sword or take up arms in the name of religion. I am disappointed in the barbaric frontiersmen who wage attacks in the name of jihad every other day, which they actually perpetrate in order to serve their own material greed. In doing so, they not only disgrace Islam, but are also an obstacle in the establishment of peace. A true Muslim should have no sympathy for such barbaric people. Then, what is the meaning of یَکْسِرُ الصَّلِیْبَ (he will break the cross)? One ought to listen carefully. It was destined that the advent of the Promised Messiah would take place in an era when the cross would be dominant, and he would come to break the cross. Now the meaning is clear in that the purpose of the advent of the Promised Messiah would be to categorically refute the Christian faith. He was destined to demonstrate the falsehood of the religion that advocates the worship of the cross, with proofs and arguments that would be reinforced even further through heavenly support and miracles. As a result, the falsity of Christianity would become evident to the world and hundreds and thousands of souls will confess that in reality, the Christian faith cannot be a means of mercy for humanity. It is for this reason that all of my attention is directed towards the cross. What more is left in defeating the cross? The concept of the death of Jesus (as) alone has destroyed the cross, for when it has been proven that the Messiah (as) did not die on the cross, but rather went on to die a natural death in Kashmir, an intelligent person ought to tell me what then remains of the cross? If prejudice and obstinacy have not gloomed a person’s heart completely, and rendered their intellect unable to draw reasonable conclusions, even a Christian will have to admit that this belief tears into the very fabric of Christianity.14

The Advent of the Promised Messiah Was Destined for an Era when the Cross Would Be Dominant

Therefore, it is evidently clear that Allah the Exalted would send the Promised Messiah at a time when the cross would be dominant. This implies that the trial posed by the religion of the cross would be great, and at such a time, strategies of every kind would be employed to propagate and spread this Faith. Injustice and falsehood—which could also be described in other words as the association of partners with God and the worship of the dead—would be prevalent throughout the world. The man who would be sent by Allah Almighty during that era was to be entrusted with the responsibility of cleansing the world of this injustice and falsehood, and to save the world from the curse of worshipping the dead and worshipping the cross. This is how the Promised Messiah would break the cross. Apparently, it seems contradictory that although one of the tasks of the Promised Messiah was یَضَعُ الْحَرْبَ (he will end warfare), which means that he would not engage in physical conflict, in order to break actual crosses, one must fight. This appears to be a contradiction only to those who possess a superficial bent of mind, and who have not at all understood the purpose of the advent of the Promised Messiah. In fact, the words یَضَعُ الْحَرْبَ (he will end warfare) shed light on the true nature of breaking the cross. As I have just mentioned, this indicates that the Promised Messiah would not break crosses of wood and other materials, but refers to the defeat of the religion of the cross. This defeat would take place through a clear sign and arguments, just as Allah the Exalted has stated:

لِيَـهْلِكَ مَنْ هَلَكَ عَنْۢ بَيِّنَةٍ15
So that he who had already perished through a clear Sign might perish.

In any case, if our adversaries who are so extreme in their opposition had but stopped to think with a calm heart and with firm faith that they will one day be presented before God Almighty, and if they had reflected over the points that I have just mentioned, they would have no choice but to stand behind me. They would see that the head of the century has arrived and that in fact, nineteen years have since passed, and it is necessary for a Reformer to appear at the head of every century, otherwise, this would mean that the Messenger of Allah, peace and blessings of Allah be upon him, was false.

The Grave Trial of Christianity

Furthermore, if these people observed the trial we are faced with on account of the Christians, they would see that no greater calamity or trial has befallen Islam. In fact, since the beginning of the institution of prophethood, such a dangerous trial has never emerged. Religion is a target through the lens of philosophy in one way, and through the natural sciences in another way. Every individual who possesses expertise in a certain art or science seeks to attack Islam through their respective fields of study. There are both men and women who serve as preachers, and all of them seek to promote a sense of aversion to Islam through various schemes, and persuade the people to embrace Christianity. If one visits the hospitals, one will see that the Christian faith is being preached alongside the administering of medicine. It has often been the case that certain women or children are admitted to hospital for treatment and then there was no news of them until they finally presented themselves as Christians. They preach in the manner of sadhus. In short, this nation has employed every possible method to mislead the people. Now if the people drew their attention to this trial, they would have to accept that someone must come from God in order to set right this disorder and defend the Faith. If the people had turned to see the disregard and lack of concern for the Holy Quran that was prevalent today, they would say that someone ought to come as a defender of the Quran in this age in view of the promise:

اِنَّا لَهٗ لَحٰـفِظُوْنَ16
And most surely We will be its Guardian.

Furthermore, if the people had directed their attention to realise the likeness between the institution of successorship in the Mosaic dispensation and the system of successorship in the ummah of Muhammad (sas), they would have to accept that at the present time, in the fourteenth century, a Seal of the Successors must appear.

In this manner, there is not one, but many points which could have served to guide and advise these people. However, due to their self-centred nature, their prejudice and obstinacy has prevented them from reflecting on these aspects, and so they have adopted a way of opposition. Only such a person can reject the facts that I have presented who does not step outside of their home and who lives in closed chambers. As for the person who says that no trial exists, I do not just consider them to be prejudiced, such a one is disrespectful and insolent who has no consideration in their heart for the honour and dignity of the Holy Prophet, peace and blessings of Allah be upon him, and who is utterly oblivious in this respect. An intelligent one, however, and one who is educated in the matter of faith, understands that the Holy Prophet, peace and blessings of Allah be upon him, never belittled this trial; in reality, this is no insignificant matter. Hence the reason that I emphasise this again and again is so that the people may be informed of what confronts us. Certain periodicals have a print run of 100,000. When were the means of publication and propagation which have now presented themselves ever been available before? Before this era, show me a single periodical in refutation of Islam. However, if the periodicals, newspapers and books that have been published against Islam in the present century are gathered in one place, a heap of them would stack to a height of many miles. In fact, I can say without exaggeration that this tall heap would surpass the height of the highest mountains on earth. If they were laid down in a line, they would form a line that spanned many miles. At the present time, Islam is surrounded by enemies like the martyrs of Karbala. It is a pity that even now, Text Box: p.249

my opponents say that no one is needed. I do not wish to engage with those who seek to argue; I believe that it is nothing but a waste of time to argue with such people. Indeed, those who are seekers of the truth ought to come to me and stay with me, and then I shall be ready to fully satisfy them and address their concerns. But it is unfortunate that such people are nowhere to be found. In fact, our opponents seek a verdict in a few minutes—as if this is some game of religious gambling. The truth cannot be discovered in this manner. Think for yourself how much effort is being exerted by Christianity to defeat Islam. The speech that was delivered by the Bishop of Calcutta when he went to London openly expresses that no individual can be truly sincere and loyal to the British government until they are a Christian. Do speeches and discussions like these not show the extent to which such people are striving to convert others to Christianity, and show their true intentions? They clearly do not want to see a single Muslim left. The Christian missionaries have also accepted the fact that no other religion is as great an obstacle in their cause as Islam. Remember, however, that Allah the Exalted is Jealous for His religion and is true when He states:

اِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَ اِنَّا لَهٗ لَحٰفِظُوْنَ17
Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian.

In accordance with this promise, He has safeguarded His Admonition and raised me. In accordance with the promise of the Holy Prophet, peace and blessings of Allah be upon him, that a Reformer would be raised at the head of every century, He appointed me as the Reformer of the fourteenth century. He has also named me the Breaker of the Cross. If I am wrong in this claim, then the entire institution of prophethood would be falsified, and all of these promises would prove to be a lie. Most of all, this would establish, strangely indeed, that God Almighty is the supporter of a community of liars, God forbid, because I am blessed with His succour and His help stands by my side.

Common Views Surrounding the Descent of the Messiah and Antichrist and the Actual Reality

Now, someone may take objection and allege that the Messiah will descend from the sky and in his hand will be a weapon; he will slay the Antichrist, who shall possess all the powers of God and who shall carry a mountain of bread. Although the Messiah will descend from the sky in mid-air, when he touches down on the minaret in Damascus, he will not come down from it without a ladder. The Antichrist will give life to the dead, and so on and so forth. There are many stories such people have crafted in relation to the descent of the Messiah. They also assert that the Antichrist will be one-eyed. Now could the Antichrist not say that he is one-eyed because he is one and without partner, and that he watches over all with one eye alone? If a wise person were to reflect over all of this, such statements would make them laugh. None of the points that I have presented can be classed as baseless notions. On the contrary, everything that I have put forth is conclusive, all of it is based on clear statements of the Quran and Hadith, and they are reinforced by heavenly support. One who does not understand today, will ultimately realise the truth. No one can put out the light of Allah the Exalted.

The Use of Metaphors in Prophecies

Bear in mind that people are seriously mistaken in the definition of words. At times, words are used in their apparent sense, and sometimes they are used as metaphors. For example, the Holy Prophet, peace and blessings of Allah be upon him, said that the first of his wives that would die after him would be the one with the longest hands. All of the wives of the Holy Prophet, peace and blessings of Allah be upon him, even began to measure their hands in front of him, and he did not forbid them from doing so either. However, when his wife Zainab, may Allah be pleased with her, passed away first, the actual purport of this statement became clear in that ‘the one with the longest hands’ referred to that wife who was the most generous. In the same way, there are verses in the Word of Allah Almighty which, if interpreted in the apparent sense, would mean nothing. For example, the Holy Quran states:

مَنْ كَانَ فِيْ هٰذِهٖۤ اَعْمٰى فَهُوَ فِي الْاٰخِرَةِ اَعْمٰى18
Whoso is blind in this world will be blind in the Hereafter.

Now in your personal capacity, you ought to ask Hafiz Abdul-Mannan, from Wazirabad, who is an extreme enemy of my community, does this verse mean that a person who is blind in this world, will be raised in the next life as a blind person? Or is it the case that this verse cannot be understood literally and implies some other meaning? Surely, he will have to say that undoubtedly, this does not mean that a blind person or one who is unable to see shall be raised on the Day of Resurrection blind and deprived of sight; he will have to say that this implies a blindness of divine cognisance and insight.

When it is proven then that words can be used in the metaphoric sense, especially in prophecies, then how is it wise to interpret the words used in prophecies relating to the descent of Jesus (as) in the apparent sense? Those who oppose me are literalists and engage in conjecture. However, bear in mind that Allah Almighty states:

اِنَّ الظَّنَّ لَا يُـغْنِيْ مِنَ الْحَقِّ شَيْــًٔا19
Surely, conjecture avails nothing against truth.

اِنَّ بَعْضَ الظَّنِّ اِثْمٌ20
For suspicion in some cases is a sin.

Therefore, if people were to think ill and insist on taking the verse quoted earlier in the apparent sense, then this would mean that the blind would be denied salvation. I cannot understand why these people unjustly insist on something for which they have no conclusive proof. These people are completely uninformed of the sort of language that is used in the books of God Almighty, for if they were informed, they would know how prophecies often make use of metaphors. When the Holy Prophet, peace and blessings of Allah be upon him, saw that he was wearing golden bangles, this was symbolic of false prophets. Then, when he was shown cows being slaughtered, this meant that certain companions would be martyred. This is nothing peculiar because generally this is how divine law operates in connection with dreams and prophecies. Take the dream of Joseph (as) which is recorded in the Holy Quran. Did this actually refer to the physical sun, moon and stars? Or let us take the dream of the King of Egypt in which he was shown cows. Did this imply actual cows or something else? These examples are not few and far between, rather such testimonies range in the thousands, but it is astonishing that when the matter relating to the descent of Jesus (as) is in question, the people forget these examples and begin to stress the apparent sense of the words. In matters such as these, disagreement is rooted in two things and that is to either disregard a symbol or metaphor and cling to an apparent meaning, or to adopt a metaphoric sense where an apparent meaning is evident. If one were to suggest that prophecies do not contain metaphors and symbols, then it would be difficult to establish the prophethood of any Prophet.

The Use of Metaphors in the Old and New Testaments and the Trial of the Jews

It was this very difficulty, this very calamity, that befell the Jews, because it was written in relation to the Messiah that before his advent, Elijah would appear. As such, this prophecy is clearly recorded in the book of Prophet Malachi (as) and the Jews were waiting in accordance with this prophecy for Elijah to descend from the sky; but when the Messiah appeared and Elijah did not come down from the sky, they became anxious.21 As a result, the Jews were faced with the trial of believing it necessary for Elijah to appear before the advent of the Messiah. Now, equity is a must. If this matter was presented before a judge, even the judge would issue a verdict in favour of the Jews, because it was explicitly written that Elijah would come; and before this occurrence, there was no prior precedent among these people for the appearance of spiritual manifestations so that the Messiah could be justified to state that John was Elijah. Now, although my view in relation to these books is: فَلَا تُصَدِّقُوْا وَ لَا تُکَذِّبُوْا (you should neither accept their truth, nor reject them), it is still necessary to note that the Holy Quran states:

فَسْئَلُوْۤا اَهْلَ الذِّكْرِ اِنْ كُنْتُمْ لَا تَعْلَمُوْنَ22
So ask the people of the Reminder, if you know not.

Moreover, this account of Elijah has not been rejected or refuted anywhere in the Holy Quran, and both the Jewish and Christian people consider it to be true. If this controversy was not true, the Christians ought to have spoken out and denied this affair altogether, especially when denying the account in question outright delivers the Christians from the predicament with which they are faced in the case that they accept the account to be true. However, as they have not denied the account and accept that it is true, there is no reason for us to reject this narration without reason. The fact of the matter is that there was an authentic prophecy among the Jews that Elijah would come before the appearance of the Messiah (as).

The Verdict of the Messiah (as)

And so this is why the Jews fell into difficulty when the Messiah finally appeared. They asked the Messiah about Elijah, and the Messiah said that Elijah had come in the person of John. This also proves that if this prophecy had been false, then first and foremost, it was the responsibility of the Messiah that instead of saying that John is the Elijah who was to come, he ought to have responded by saying that no Elijah would come. If the Messiah had not considered this prophecy to be true, he would not have stated that Elijah had appeared in the form of John. This is not an insignificant issue of no consequence. The fact that the Messiah accepted the allegation of the Jews and responded to it is a brilliant argument that even he himself accepted this prophecy to be certain and true. The question raised by the Jews, in any case, was valid and Jesus (as) accepted it, whereafter he responded by saying that the Elijah who was to come has appeared in John—accept this if you please. Now if there is no such thing as metaphors and if they did not constitute a large part of the prophecies given by God Almighty, then just as the Jews rejected the interpretation of the Messiah (as), one would have to reject the verdict of the Messiah (as) as well. For as I have stated earlier, the Muslims cannot deny the account relating to Elijah, because the Holy Quran has not rejected it anywhere. If anyone ought to have denied this prophecy, it should have been the Messiah (as) himself and his followers. If it is accepted that allegories are nothing and every prophecy is always fulfilled according to its apparent words, like the Jews, they too will have to accept that the Messiah has not yet appeared. Then, when they reject the Messiah, they will also be forced to reject the Holy Prophet, peace and blessings of Allah be upon him, as well, and in this manner Islam will be lost to them. It is for this reason that I stress again and again that to reject me constitutes a denial of Islam.

In this case, a wise person can realise that the second coming of the Messiah is similar to the narration which relates to the second coming of Elijah, and the verdict of the Messiah (as) stands like the verdict of the Chief Court; anyone who opposes this verdict is left disappointed. If Jesus (as) was going to come himself, he could have explicitly stated that he would return in person. This is precisely the objection raised by the Jews who say that if the likeness of Elijah was to come, why did God not simply state that the likeness of Elijah would appear? Therefore, as far as this case regarding Elijah is concerned, if a wise person reflects with honesty and righteousness, it becomes clearly evident as to what a ‘second coming’ actually means and how a person appears again. When two people engage in a debate and one of them presents a precedent in his own favour while the other does not, do tell me, who deserves more for their view to be accepted? One will have to say that the one who presents a precedent to support his arguments will be more worthy of their position being accepted. Now, I present as a precedent the case of Elijah, on which the Messiah (as) has already given a verdict himself. If my opponents are true, then they ought to cite a few examples of individuals by name who physically descended from heaven in the past. The truth can always be supported by an example. The matter which must be ascertained in this case is that when the promise is made that a certain person will come again, does this imply that the person will themselves return, or does this carry some other meaning, in that the person’s second coming will be fulfilled through someone else who comes in their likeness? On this matter of contention, if the claim of these people is correct and the individual in question personally appears again, then they ought to show us how they would clear Jesus (as) of the allegation to which he would fall liable. The first objection to his person would be that he gave a verdict that was devoid of true wisdom, and secondly that, God forbid, he himself is a false prophet, because Elijah has not yet descended from heaven, so how could the Messiah appear? In this case, one would have to issue a verdict in favour of the Jews; our Muslim opponents ought to show us how they will respond to this objection. Our opponents are faced with this predicament because they say that there is no such thing as metaphor. This is the very fact of the matter. The verdict of the Messiah (as) is true, which is that the coming of Elijah meant that another person would come in his likeness, bearing his nature and disposition. There is nothing to prove otherwise. Go to the east and the west, and bring forth a single example where those who are destined to come again, return in person.

If a person gives room in their heart to such a belief, the result will be that Islam is lost completely. It was for this very reason that the Jews branded the Messiah (as) a liar. Do the Muslims who oppose us also desire to turn him into a liar? Then, another allegation which stems from this entire story is that if the Messiah (as) gave life to the dead and if he possessed the powers and abilities that are attributed to him, then why did he not just give life to Elijah or bring him down from heaven by his own authority?

Before my opponents come to a decision on my case, they must first settle the dispute with which the Messiah (as) was faced, on which the Messiah (as) issued a verdict in my favour. The fact is that many statements reach us through the Prophets in the form of prophecies, and until they are fulfilled in their appointed time, no conclusive opinion can be formed in regards to them. However, when these things are manifested and the reality is disclosed, the true meaning and purport of the prophecy becomes evident. Moreover, the individual who holds true to the prophecy, or in whose person that prophecy is fulfilled, is granted knowledge of this fact. For example, the Scribes and Pharisees would continuously read the account regarding the second coming of Elijah and they very eagerly continued to await his return. However, they were not given knowledge of the deeper truth and reality of this until the awaited Messiah himself, for whom the coming of Elijah was a sign, appeared. Hence, the Messiah (as) was granted this knowledge; he came and issued the verdict that the true purport of the advent of Elijah was as has been stated earlier.

Similarly, Jacob, peace be upon him, wept for forty years on his separation from Joseph, peace be upon him. Finally, when he was given knowledge in this regard, he proclaimed:

اِنِّيْ لَاَجِدُ رِيْحَ يُوْسُفَ23
Surely, I perceive the scent of Joseph.

Prior to this, he suffered to such an extent that the Holy Quran has mentioned in his connection that he reached a state where:

کسے پر سید زاں گم کردہ فرزند
کہ اے روشن گہر پیر خرد مند
ز مصرش بوئے پیراہن شمیدی
چرا در چاہ کنعاش نہ دیدی؟
Someone asked the one who had lost his son;
O enlightened, wise sage!
You perceived the scent of a shirt from the land of Egypt;
but here you could not see it in the well of Canaan.25

The Purpose in Trials and Tests

These are not absurd notions; in fact, ever since the inception of the institution of prophethood, it is this very law that has been in operation. In the beginning, one is always confronted with trials, so that a distinction may be made between the weak and the firm, and so that a clear difference between the believers and hypocrites may be manifested. This is why God Almighty has stated:

اَحَسِبَ النَّاسُ اَنْ يُّـتْرَكُوْۤا اَنْ يَّـقُوْلُوْۤا اٰمَنَّا وَ هُمْ لَا يُفْتَنُوْنَ26

In other words, these people think that they will receive salvation by simply saying, ‘We believe,’ and that they will not be tested. This never happens. The practice of trials and tests can be found to exist in our physical world as well. So when a parallel exists in our worldly system, why should it not be so in the spiritual realm? Without trials and tests, the deeper reality does not become clear. Also, one should not be deceived by the word ‘trial’ and think that Allah Almighty, who is the Knower of the unseen and یَعْلَمُ السِّرَّ وَالْخَفِیّ (who knows what is hidden and secret), is in need of tests and trials, and without them He remains in a state of ignorance; such an idea is not only wrong, rather leads one to disbelief, because one who entertains such a belief, rejects the magnificent attributes of Allah Almighty. The actual purpose of a trial or test is so that hidden realities may become manifest and so that the true nature of the faith possessed by the individual who is confronted with the test are revealed to him; and they, in turn, are able to see the extent to which they are true to God, and sincere and loyal to Him; and so that other people can realise the individual’s merits as well.

In short, it is a false notion to conclude that since Allah Almighty tests people, this means that He does not have full knowledge. Allah the Exalted possesses knowledge of even the most minute of things. However, it is necessary for the expression of a person’s various inner states of faith that they are tested and for them to be ground in the mill of tribulation. How wonderfully has someone stated:

ہر بلا کیں قوم را حق دادہ اند
زیر آں گنج کرم بنہادہ اند
Every trial that God has destined for this people;
beneath it is a hidden treasure of divine mercy.

Trials and tests are necessary, for without them, hidden realities cannot be unveiled. For the Jewish people, the advent of the Messiah was a great test indeed. Whenever a divinely commissioned one comes from God Almighty, it is certain that he brings tests. The prophecy about the Holy Prophet, peace and blessings of Allah be upon him, being the likeness of Moses (as) is present in the Torah. However, do the critics not argue as to why Allah Almighty did not use his full name? Why did God not give full information and say that he would be born in the home of Abdullah from the womb of Aminah, and that he would belong to the children of Ishmael; why did God just say that he would be from among your brethren. The fact is that if God Almighty had given information so explicitly, then faith would no longer be faith. You see, an individual who is able to spot the moon of the first night can be deemed sharp of sight. However, if someone were to see the full moon and say that they have also seen the moon, will the people not laugh at such a person? This is precisely the case when it comes to recognising the Messengers and Prophets of God Almighty. Those who recognise them through strong indications and believe, and who are termed the first of believers, possess a higher rank and station. However, when their truth becomes as manifest as the sun, and the ocean of their success begins to flow forth, those who believe in them then are termed as the ordinary, common masses.

When this has been the law of God Almighty that has always operated in relation to the institution of prophethood, and this has been the way of God with His divinely appointed ones, how could I be any different? Hence, if these people do not possess any spite or obstinacy, they ought to hear my words and follow me, and then they will see whether God Almighty leaves them in darkness or draws them out into the light. I am certain that anyone who follows me with patience and true sincerity of heart will not perish; in fact, they shall partake of a life that never ends. Of all the people who are with me and who are present, can even one of them say that they have not seen a sign? God Almighty has shown not one, but hundreds of signs. However, if one lays the foundation of their faith on signs, this at times becomes a stumbling block. As for the person whose heart is pure and who possesses fear of God, I once again present to them the verdict of Jesus (as) himself relating to the concept of the second coming; they ought to explain to me whether the Messiah was right or wrong in whatever response he gave to the Jews (who said that it was necessary for Elijah to appear before Jesus). The Jews presented their book and pointed out that in the scripture of the Prophet Malachi, it is written that Elijah must come, not the likeness of Elijah. The Messiah said that the person who was to come was John; accept it if you wish. Now, present this case to an arbitrator and see for yourself in whose favour the judge would issue a verdict. Surely, the judge will issue a verdict in favour of the Jews, but as for a believer who has faith in God Almighty and knows the manner in which the chosen ones of God appear, they will firmly believe that whatever the Messiah said and did was true and correct. Is this not the case at present, or is this different? One who possessed fear of God would tremble if they were audacious enough to say that this claim was false. It is a pity and a matter of regret that these people do not even possess the degree of faith that was possessed by the man from among the people of Pharaoh, who said that if this person is a liar, he himself will be destroyed. In my relation, if the people had adopted righteousness, in the least they would have said this much and then observed whether God Almighty is showing His succour and support in my favour, or whether He is destroying my community.

The Rank of the Sunnah and Hadith in Comparison to the Holy Quran

Due to their opposition against me, these people have even forsaken the Holy Quran. I present the Holy Quran and in return, they present the Hadith. It ought to be remembered that the Hadith do not possess the same status as the Holy Quran. We cannot give the Hadith the same rank as the Word of Allah. In fact, the Hadith are third in line and it is a generally accepted fact that they are beneficial, but only to a degree of conjecture.

اِنَّ الظَّنَّ لَا يُـغْنِيْ مِنَ الْحَقِّ شَيْـًٔـا27
Surely, conjecture avails nothing against truth.

There are three sources in the context of this discussion: the Quran, Sunnah and Hadith. The Quran is the holy revelation of God Almighty which was sent down to the Messenger of Allah, peace and blessings of Allah be upon him, and the Sunnah is the exemplary model of the Holy Prophet, peace and blessings of Allah be upon him, which he demonstrated and established in accordance with that divine revelation. Conveying the Quran and Sunnah were the two tasks assigned to the Messenger of Allah, peace and blessings of Allah be upon him. It is for this reason that even before the Hadith were compiled, the sacred rites of Islam were acted upon without fail. The misconception now is that people turn the Hadith and Sunnah into one and the same, even though these two things are not the same. Hence, until the Hadith are judged against the standards of the Quran and Sunnah, we cannot place them at any level of authenticity. However, it is my belief that one must act upon even such Hadith as are of the lowest rank, irrespective of how weak and inauthentic they may be in terms of principles of Hadith, provided that they are not in contradiction with the Quran or Sunnah. However, our opponents assert otherwise and state that a narration which is established as being authentic in light of the principles of critique formed by the scholars of Hadith should be accepted irrespective of how contrary the narration may be to the Quran and Sunnah. Now the wise ought to reflect, and reflect they should with fear of God in their hearts, as to whose side the truth is on—their side or mine? I give precedence to the Word of God and the action of His Holy Messenger, peace and blessings of Allah be upon him, while my opponents give precedence to the statements and self-invented principles of those people who have made no claim to have formulated their principles for the critical analysis of the Hadith on the basis of revelation or inspiration from God.

If it is true that there is some other criterion to judge the Hadith, aside from the Quran and Sunnah, which has been established purely by human wisdom and reason, I would ask that why then should the Hadith presented by the Sunnis and Shias not be equally accepted; why does one sect reject the other? No one is able to give me an answer to this question. There is a more significant point than what has been mentioned above. Maulvi Muhammad Hussain has declared in his Isha’at-us-Sunnah that in determining the authenticity of a narration, those who experience divine visions are not bound by the principles established by the scholars of Hadith for the critical analysis of Hadith literature. In fact, on certain occasions, they can adjudge an ‘authentic’ Hadith to be weak, or a 'weak Hadith to be authentic, because they receive intimation directly from Allah Almighty or the Messenger of Allah, peace and blessings of Allah be upon him. When this is the case, would the Promised Messiah—who was destined to come as the Arbiter—not have the right to determine the authenticity of the Hadith in this manner? Would he not be the recipient of God’s grace? Would he be deprived of the grace of the Holy Prophet, peace and blessings of Allah be upon him? If he was not to possess this ability, then what use or benefit would come from such an Arbiter?

Therefore, when these people begin to mix and confuse the Hadith, one must remember to sift them in light of the Quran and Sunnah. In our district, there was an official by the name of Hafiz Hidayat Ali. I would often have the opportunity to meet him. On one occasion, he said that he was studying the books in which the advent of the Messiah and Mahdi has been mentioned, and thousands of signs have been recorded in these books. Since it is unlikely that each and every one of these signs will be fulfilled, he said that he apprehended that this would cause discord among the people, because they will not accept until all of these signs are fulfilled in totality, but it is obvious that each and every sign will not be fulfilled at once. In reality, his insight turned out to be correct. Such is the case today. The people reject me.

The Use of Metaphors and Allegories in Prophecies

The fact of the matter, as I have stated time and again, is that prophecies largely make use of metaphors and allegories. Certain aspects, nonetheless, are fulfilled in the apparent sense as well. This is the law that has always operated and no one can deny this, whether they accept this or not. If every Hadith is meant to be fulfilled, that is to say, if all the narrations of the Sunnis and the Shias, and in the same manner, if all the narrations of other sects are to be fulfilled in entirety, then you can know for certain that neither will the Messiah come, nor the Mahdi.

The Holy Prophet, peace and blessings of Allah be upon him, was more needed at the time of his advent than I am needed at present. Now do tell me, did everyone accept him when he appeared? Were all the signs that were stated in the Torah or Gospel about him fulfilled? For God’s sake, think and do tell. If all the narrations which had been transmitted through them and all the signs that were recorded in their books had been fulfilled, what happened to the Jews and why did they reject him? It never happens that each and every sign is fulfilled, because in such cases, many are invented by the people themselves, while many others carry a meaning and sense which is different from what is apparently perceived. When all the righteous were rejected in their time, and the same excuse was presented in every case that the signs have not been fulfilled, if the people reject me now, they do so in accordance with the same old practice. I cannot stop anyone’s tongue from denying the truth, but I do say that they ought to listen to my explanations and then respond. Crafting statements without any real basis is against the dictates of righteousness.

Judge this Community on the Precepts of Prophethood

The people ought to judge this community on the precepts of prophethood and then see on whose side is the truth. Nothing can be achieved by self-invented principles and suggestions, nor do I seek to prove the truth of my claim on the basis of self-invented ideas. I present my claim to be judged on the criterion of the precepts of prophethood. Why then should the truth of my claim not be tested against these very principles?

Anyone who opens their heart and listens to what I have to say, I am certain that they will derive benefit and accept. However, as for those who possess closed and spiteful hearts, my words can be of no benefit to them. Their example is like a cross-eyed person, who sees two instead of one. Irrespective of how many arguments one puts before such an individual that there is only one and not two, they simply will not accept this fact. It is said that there was a certain servant who was cross-eyed. His master instructed him to bring a mirror from inside. The servant came out and said: ‘There is more than one mirror inside, which one should I bring.’ The master responded: ‘There is just one, not two!’ The cross-eyed servant said: ‘Am I lying then?’ ‘Alright,’ said the master, ‘break one of the mirrors.’ When the mirror was broken it was then that the servant realised his mistake. But at present, how shall I respond to the cross-eyed people who oppose me?28

Therefore, we observe that if these people present anything, it is nothing except for the collection known as Hadith, which even they accept cannot be deemed anything more than conjecture. They do not realise that a time will come when people will laugh at their undiscerning arguments.

Every seeker of the truth is within their rights to demand from me evidence in support of my claim. And so I present whatever the past Prophets presented: categorical statements of the Quran and Hadith, and also rational arguments, such as the need of the present time, which call for a Reformer. I also present those signs which God has manifested at my hand. I have compiled an illustration, which approximately shows 150 signs, of which tens of millions of people, in a way, are witnesses. It is not the way of the good-natured to present absurd arguments.

It was for this very reason that the Holy Prophet, peace and blessings of Allah be upon him, said that the Promised Messiah would come as the Arbiter, so accept his verdict. Since those people who possess mischief in their hearts do not want to accept the truth, they continue to present illogical arguments and objections. However, they ought to remember that in the end, according to His promise, God Almighty shall manifest my truth with powerful onslaughts.

I am certain that if I had forged a lie, God would have destroyed me in an instant. On the contrary, however, my entire mission is the work of God Almighty. I have come from God. Rejecting me is a denial of God; therefore, He shall Himself manifest my truth.

The Result of Interpreting Prophecies in the Apparent Sense

Those who do not understand the true nature of prophecies and who interpret symbols and metaphors in the apparent sense are ultimately compelled to reject the truth altogether. The Jews were plagued by the same affliction. Now the Christians face a similar state of affairs; so most of them believe that the second coming refers to the Church. When all of the signs are never fulfilled in entirety as the general public assumes, then why do people fall into discord and reject the Prophets when they appear? Ask the Jews if they believe whether all the signs had been fulfilled at the time when the Messiah appeared? They do not. Bear in mind that the law of nature and the way of Allah in this matter is as I have presented before you. Allah the Exalted states:

وَلَنْ تَجِدَ لِسُنَّةِ اللهِ تَبْدِيْلًا29
And thou shalt not find any change in the law of Allah.

Human thoughts, human interpretations and deductions can never be perfectly correct, conclusive and categorical. They are always susceptible to error. A view that is formed about an event before it has actually occurred cannot be deemed definitive. However, when the time comes, every veil is removed. It is for this reason that the man who was destined to come was named the Arbiter, which clearly demonstrates that at the time of his advent, discord would be rife. This is the very reason that he was named the Arbiter. Hence, the truth is whatever the Arbiter states.

Nawab Siddiq Hasan Khan has written that when the Arbiter comes, he would lay emphasis on the Quran, because the Hadith are, to an extent, victim to human interpolation. However, the Holy Quran is the unchanged Word of God Almighty, as referred to in the words لَا تَبْدِيْلَ (they do not change), which has remained free from human alteration. Now, the Word of God Almighty which was revealed to the Holy Prophet, peace and blessings of Allah be upon him, and which is the foremost, everlasting miracle, is being presented to all, but in turn the people present sayings that are contrary to the Holy Quran. Is this not astonishing and disappointing?

I ask you, because you seem, by the grace of God, to be an understanding and insightful man: can the Hadith possess the same rank as the Holy Quran? If the Hadith rank at the same level as the Holy Quran, then God forbid, one will have to accept that the Holy Prophet (sas) was neglectful in fulfilling his duty, because the Holy Prophet (sas) took particular care in preserving the Holy Quran, but did not undertake any effort to compile his own sayings, nor did he instruct anyone to write the Hadith in his presence. Can any Muslim be ready to accept that the Holy Prophet, peace and blessings of Allah be upon him, failed in discharging his responsibilities of prophethood? No Muslim can accept such an idea. In fact, only a truly irreligious person and a heretic could entertain such a notion. Reflect once again, did the Holy Prophet (sas) have the Hadith compiled in his lifetime or was it the Holy Quran? It is obvious that the Holy Prophet (sas) left behind the Holy Quran, because the teaching was the Quran. It is true, of course, that the Holy Prophet (sas) presented his own practice (Sunnah) along with the Quran, but the fact is that all Prophets bring two primary sources of guidance: the scripture and their practice. The Hadith is distinct from both, and the former two do not depend on the Hadith. Nevertheless, I do agree that one should even act upon a Hadith which is seemingly less significant, even if the scholars of Hadith consider it to be a fabrication, provided that it does not contradict the Quran and Sunnah. This is the extent to which I honour the Hadith, but I cannot allow for the Hadith to sit as a judge and arbiter over the Quran. The Holy Prophet (sas) did not say that I am leaving behind the Hadith; in fact, he said that he was leaving behind the Book of Allah. Hazrat Umar, may Allah be pleased with him, also said:

حَسْبُنَا کِتَابُ اللہِ
The book of Allah is sufficient for us.

The Verdict of the Book of Allah

Now open the Book of Allah and see, for it gives a verdict. Just read Surah Fatihah, the first chapter of the Holy Quran, without which even the formal Prayer remains incomplete, and study the teaching that is imparted therein. Allah the Exalted states:

اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيْمَ صِرَاطَ الَّذِيْنَ اَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوْبِ عَلَيْهِمْ وَ لَا الضَّآلِّيْنَ30
Guide us in the right path—The path of those on whom Thou hast bestowed Thy blessings, those who have not incurred Thy displeasure, and those who have not gone astray.

It is evident that in these words is a supplication to be saved from those who have incurred God’s displeasure (maghdub) and those who have gone astray (dalleen). It is an accepted fact that ‘those who have incurred divine wrath’ are the Jews and ‘those who have gone astray’ are the Christians. If this trial and disorder was not destined at some time to take root within the Muslim community, then what was the purpose of teaching such a supplication? The greatest trial of all was the Antichrist, but God did not say وَلَا الدَّجَّالِ (and nor the Antichrist). Was God uninformed of this trial? The fact of the matter is that the aforementioned supplication contains a remarkable prophecy that a time will come when the Muslim community will adopt the nature of the Jews. The Jews were a community that rejected the Messiah (as). Therefore, in the aforementioned instance, when we are instructed to pray so that we may be saved from the ways of the Jews, what this really tells us is that we should not become like them, and that is to say, do not make the mistake of rejecting the Promised Messiah. Moreover, where we are instructed to supplicate so that we may be saved from those who have gone astray, or in other words, to be saved from following the way of the Christians, this indicates that during that time the trial of the cross will have reached dangerous proportions, and this would be the root cause and mother of all trials. The trial of the Antichrist would be nothing separate, for if it was something different, it would definitely have been mentioned by name. Now, go to all the churches and see whether this trial that I speak of is truly perilous or not. Similarly, read the Holy Quran carefully and reflect on whether it makes the following promise:

اِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَ اِنَّا لَهٗ لَحٰـفِظُوْنَ31
Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian.

Further, the Holy Quran also promises the coming of a Seal of the Caliphs in the verse that speaks of successorship. Look at all of these things collectively in the following manner:

Firstly, in accordance with the prophecy of the Torah, the Holy Quran has declared the Holy Prophet, peace and blessings of Allah be upon him, to be the likeness of Moses (as). In view of this likeness, it is necessary that just as an institution of Mosaic successors was established, so too a line of successors would be established after the Holy Prophet, peace and blessings of Allah be upon him. If there was no other argument in support of this view, even then this likeness naturally demands that a system of successors be established in the ummah.

Secondly, in the verse on successorship, Allah the Exalted clearly promises that an institution of successorship would be established, and He likens in nature this institution with the system of successorship that was established in the past. Allah the Exalted states:

کَمَا اسْتَخْلَفَ الَّذِيْنَ مِنْ قَبْلِهِمْ32
As He made Successors from among those who were before them.

Now, in view of this promise regarding the establishment of successorship and the parallel it reflects, it was necessary that just as the Messiah was the Seal of the Successors in the Mosaic institution of successorship, the Seal of the Successors that would appear in the community of Muhammad (sas) would be the Messiah.

Thirdly, the Messenger of Allah, peace and blessings of Allah be upon him, stated: اِمَامُکُمْ مِنْکُمْ, meaning, your Imam will be from among you.

Fourthly, the Holy Prophet (sas) also said that a Reformer is raised at the head of every century in order to revive the Faith. Hence, it is necessary that the current century also be marked by the coming of a Reformer. Now, the task of a Reformer is to reform the corruption that is prevalent in the age that he appears. As such, the corruption and disorder that is greatest of all at the present time is the trial of Christianity. Therefore, it is necessary that the Reformer of the present century appears as the Breaker of the Cross, and he also be named the Promised Messiah.

Fifthly, in view of the parallel that exists with the Mosaic successorship, the Seal of the Caliphs from the community of Muhammad (sas) must also appear in the fourteenth century. For the Messiah, peace be upon him, appeared in the fourteenth century after Moses, peace be upon him.

Sixthly, many of the signs foretold in relation to the advent of the Promised Messiah have been fulfilled. For example: the solar and lunar eclipse which was to take place during the month of Ramadan has occurred twice; the Hajj has been postponed; the star Dhus-Sinin has appeared;33 the plague has broken out; the creation of the railway and the fact that camels have become obsolete, and so on and so forth.

Seventhly, the supplication in Surah Fatihah also establishes that the one who is destined to appear will be from within the Muslim community.

In short, there are not one or two, but rather hundreds of arguments which prove that the awaited one must come from within the ummah and that this is the time of his appearance. Now, I proclaim, in light of inspiration and revelation from God Almighty, that the man who was to appear is myself. Anyone who so desires is free to obtain from me the sort of evidence that God Almighty has always furnished, since time immemorial, in support of the institution of prophethood.

Signs of My Truthfulness

Witness the signs that have been manifested in my support. I feel disappointed when I observe the state of my opponents. At one time, they would present certain signs themselves, but now that they have been fulfilled, they have begun to criticise the authenticity of the narrations in which these signs were foretold. For example, now these people say that the Hadith which contains the prophecy of the solar and lunar eclipses is not authentic. However, one ought to press them to respond that when God Almighty has practically demonstrated that the narration was true, will it become a fabrication just because they say so? What is more disappointing than anything else is that these people have no shame and fail to realise that when they raise objections, they do not show that the Promised Messiah is false, but instead reject the Messenger of Allah, peace and blessings of Allah be upon him. The solar and lunar eclipses are not the only signs that establish my truth and support me. There are thousands of arguments and testimonies in my support, but even if there was not a single one, this would not be to my detriment whatsoever; all this would do is show the prophecy to be false. It is unfortunate that in their hostility towards me, they are bent on falsifying a prophecy made by the Chief of the Truthful. I present this prophecy emphatically and proclaim that it is a sign of the truthfulness of our Master.

Hence, the truth of this Hadith—once written by the people with the ink of conjecture—has now reached a level of certainty by the occurrence of the event itself. Now, one would be faithless and accursed to reject this narration. When the scholars of Hadith class a narration as being a fabrication, do they claim that they have identified and caught the thief? They do not. Instead, what they say is that one of the narrators in the chain is weak of memory or their integrity is questionable. The scholars of Hadith accept as a principle that even if a Hadith is weak, if the prophecy that it contains is fulfilled, the narration is deemed authentic. Then in light of this criterion, how can someone be so brazen as to assert that this Hadith is not authentic?

Therefore, bear in mind that one whose advent is awaited must first be judged in light of definitive statements from the religious texts to see if they support the one who has come. Moreover, since reason cannot acquiesce without examples, such individuals are accompanied by rationally acceptable precedents. More than anything else, the awaited one is supported by divine succour. If anyone entertains doubt or suspicion in this regard, they ought to come before me and seek from me evidence of my truth in accordance with the ways of prophethood. If I am a liar, I will flee. But no, nineteen years ago, Allah the Exalted addressed me in the following words:

یَنْصُرُکَ اللہُ فِیْ مَوَاطِنَ
Allah will help you in many fields.

So you may judge me in the same manner that the Prophets and Messengers of the past were judged. I confidently proclaim that you will find me to be truthful on the basis of this criterion. I have expressed these points briefly; you ought to reflect on them and offer supplications to God. He is the Powerful, He will open a way. The Truthful receives His succour and support.” —The End34

An Address in Response to a Question by Nawab Muhammad Ali Khan Sahib

When the ameen of Hazrat Sahibzadah Bashir Ahmad, Sharif Ahmad, and Mubarkah Begum took place, and His Holiness, the Sign of Allah—as it is his custom to give alms to show gratitude for the favours and gifts of God Almighty—arranged for a feast to express his gratefulness. On this, the Revered Hazrat Nawab Sahib, inquired: “Your Holiness, this ameen that has been arranged, is this only a tradition or something of that nature?” We record herewith, whatever His Holiness, the Sign of Allah, peace and blessings be upon him, stated in response.

Seeking Clarification When a Doubt Arises is Proof of Pure-Heartedness

The Promised Messiah (as) said: “If one reflects over the matter that arises here and contemplates from all aspects whilst keeping good intentions and righteousness in consideration, this will foster knowledge. I deem it a sign of your pure-hearted nature and good intention that you ask questions when you are unable to understand something. There are many people in whose heart a doubt becomes established, but they do not seek to uproot it by asking questions, and in this way, it continues to grow and cultivate within, and then the eggs of their doubt and suspicion hatch offspring and destroy the soul. Not asking questions and then forming one’s own view when one is unable to understand a certain matter is a weakness that leads one to hypocrisy. I do not consider this a sign of respect, for by doing so, a person destroys their soul. It is true, however, that it is not appropriate either for one to raise questions on every little thing—this is forbidden. It is in this context that Allah the Exalted states:

لَا تَسْئَلُوْا عَنْ اَشْيَآءَ35
Ask not about (minor) things.

Moreover, a person is also prohibited from spying on others and picking out their faults. These are both bad practices. But if an important issue rankles a person’s heart, one should definitely present the issue and pose their question. This may be illustrated by an example. If a person were to consume contaminated food and this begins to upset the stomach, and one begins to feel nauseous, it is best for one to vomit and expel the food. However, if the person does not expel the food from their body, this will harm the digestive system and ruin a person’s health. Just as spoiled food ought to be expelled from the body immediately, anything that rankles in the heart ought to be uprooted at once. Therefore, I consider it to be a sign of your good fortune that you present your question whenever you do not understand something, and thus prevent it from turning into an objection.

Meaning, deeds are based on intentions. With good intentions, even an apparent offence, no longer remains to be as such. Even in the case of the law, intent is important. For example, if a father were reprimanding his child to go to school and study, and the child happens to sustain an injury in some way, which results in death, it will be understood that the death cannot be deemed as an intentional, punishable offence, because the father did not intend to kill the child. Therefore, every action is based heavily on one’s motive. In Islam, this concept solves many issues.

Hence, if someone does a deed with good intentions, purely for the sake of God, they should not care about how worldly people view that action.

The Etiquette of Proclaiming God’s Blessing

Bear in mind that one ought to remain a seeker by way of supplication to God always and in every state. Secondly, one ought to act upon the following:

اَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ36
The bounty of thy Lord, proclaim.

One ought to proclaim the favours, which are conferred upon a person from God Almighty, for this increases a person’s love for God and fosters a zeal in them to be obedient and dutiful to Him. The word ‘proclaim’ does not only mean that a person should verbally speak of these blessings; these blessings should be apparent on their body as well. For example, if Allah the Exalted has granted someone the ability to wear elegant clothes, but they always wear spoiled and dirty clothes so that people will look at them with sympathy or so that the individual’s affluence remains hidden from the people, such an individual commits a sin. For such a one seeks to hide the grace and bounty of God Almighty, and follows a way of hypocrisy; such a one deceives the people, and seeks to mislead them, and this is far from the greatness of a believer. The way of the Holy Prophet (sas) was always to embrace both aspects. The Holy Prophet (sas) would wear whatever was available to him and would not reject anything; he would accept whatever clothing was presented to him. However, after the Holy Prophet (sas), certain people saw humility in adopting the way of asceticism. Certain dervishes have been known to mix dust with their meat before consuming it. Once a man went to see a dervish. The dervish said: ‘Present him with some food.’ The man, however, insisted that he would eat with the dervish. Finally, when the man sat with the dervish to eat, balls of neem were prepared for him and presented. Certain people adopt such a practice and the purpose is to make others believe that they are people of excellence. However, Islam does not consider such practices to be a sign of excellence; excellence in Islam is gauged by righteousness, which transforms a person into a saint, with whom the angels converse and to whom God Almighty gives glad tidings. I do not teach such ascetic practices because they are at odds with the objective of Islamic teachings. The Holy Quran gives the following teaching:

Yet, these people turn an excellent, pure thing and mix it with dust to turn it into something that is impure. Such beliefs developed long after Islam was forgotten. Such people add their own innovations to the teachings of the Holy Prophet, peace and blessings of Allah be upon him, for they have nothing to do with Islam or the Holy Quran; these people invent their own shariah. I view this with utter contempt and disgust. The Messenger of Allah, peace and blessings of Allah be upon him, is a perfect example for us all. Our betterment and merit lies in following his footsteps, insofar as possible, and not deviating even in the least.

Being Kind to Women

In the same way, people have committed errors as far as interacting and treating women and children is concerned, and they have gone astray from the right path. The Holy Quran states:

عَاشِرُوْهُنَّ بِالْمَعْرُوْفِ38
Consort with them in kindness.

But today, people are acting in a manner that is opposed to this teaching. In this context, there are two sorts of people. One group of people have disregarded women leaving them to live an unrestricted life, as if religion does not affect them at all. So they lead a life that is diametrically opposed to Islam and no one bothers with them. Then, there is another group of people who have not left women alone to live an unbridled life, but in contrast, they have adopted a way that is so harsh and controlling that one is unable to differentiate between women and animals; these people treat women in a manner that is worse than slaves and beasts. They will beat women so mercilessly and without any sense of the fact that the person who is before them is a living being. In short, these people treat women in a terrible manner, and this is to such an extent that in the Punjab there is a famous saying that likens women to a person’s shoes, which can be taken off and replaced with another pair. This is very dangerous indeed and goes against all that Islam holds sacred. The Holy Prophet, peace and blessings of Allah be upon him, is a perfect example in every respect. Study his life and see how he treated women. In my view, an individual who stands up to contend against a woman is an unmanly coward. Study the pure life of the Holy Prophet, peace and blessings of Allah be upon him, so that you may see how kind he was. Even though the Holy Prophet (sas) was an awe-inspiring personality, if an old woman would stop him, he would stand there until the lady would permit him to leave. He would go to the market himself and bring his household items. On one occasion, the Holy Prophet (sas) purchased something from the market and a companion submitted: ‘Your Holiness, allow me,’ but the Holy Prophet (sas) said: ‘A person ought to carry their own things.’ One should not conclude from this that the Holy Prophet (sas) would never allow others to do small tasks for him, such as bringing his firewood. Nonetheless, these instances demonstrate the simplicity and immense informality of the Holy Prophet (sas). The Holy Prophet (sas) would go from one place to another by foot without any distinction as to who was walking ahead of him or behind him. For it is observed in the case of those who are disposed to formality that they do not appreciate it when others walk ahead of them. In fact, the Holy Prophet (sas) was such a simple man that on certain occasions people could not even identify who the Messenger, peace and blessings of Allah be upon him, was in a group of people. When the Holy Prophet, peace and blessings of Allah be upon him, arrived in Medina, Hazrat Abu Bakr, may Allah be pleased with him, had a white beard and so the people thought that he was the Prophet of God, peace and blessings of Allah be upon him. However, Hazrat Abu Bakr (ra), did something to serve the Holy Prophet (sas) in order to show the people that the Holy Prophet (sas) was the Messenger of God, and it was then that everyone realised the truth.39

On certain occasions, the Holy Prophet, peace and blessings of Allah be upon him, even had a race with Hazrat Ayeshah, may Allah be pleased with her. On one occasion, the Holy Prophet (sas) outstripped her, and on another occasion, he went easy so that Ayeshah, may Allah be pleased with her, could outstrip him, and so she overtook him. Similarly, it is also proven that on one occasion, a few Abyssinians came to show an entertaining spectacle. The Holy Prophet, peace and blessings of Allah be upon him, showed Hazrat Ayeshah, may Allah be pleased with her, their demonstration. However, when Hazrat Umar, may Allah be pleased with him, arrived, the Abyssinians saw him and fled.

In short, when a person closely studies the life of the Holy Prophet, peace and blessings of Allah be upon him, they learn a great deal. However, there are certain foolish, benighted individuals who do not reflect over his life, but open their mouths to raise allegations against him—his is the state of the Christians and Arya Samajists.

The Difference Between a Practice of the Holy Prophet (sas) And an Innovation in the Faith

Therefore, at the present time, people have fallen prey to serious error in relation to what constitutes a practice of the Holy Prophet (sas) and the reality of an innovation in the Faith. They suffer from a grave misconception and cannot differentiate between the Sunnah and an innovation in the faith. They have abandoned the exemplary model of the Holy Prophet, peace and blessings of Allah be upon him, and have invented many practices of their own accord considering them to be an ample form of guidance for their lives, even though these practices are leading them astray. When a person is able to distinguish between a practice of the Holy Prophet (sas) and an innovation in the Faith, and follows the way of the Holy Prophet (sas), they are saved from dangers. However, an individual who does not differentiate between the two, and blurs the line between the Sunnah and innovations in the Faith, cannot have a good end.

Whatever Allah the Exalted has stated in the Holy Quran is perfectly clear and evident, and the Messenger of Allah, peace and blessings of Allah be upon him, has demonstrated this in practice. The life of the Holy Prophet (sas) is a perfect example. However, despite this, there are times when independent reasoning (ijtihad) is required as well. Where a person—due to their own weakness—is unable to find a precedent in the Holy Quran or the practice of the Messenger of Allah, peace and blessings of Allah be upon him, they ought to employ independent reasoning. For example, if the food that is distributed to the guests at weddings is purely to boast and flaunt one’s status, this would be an act of ostentation and arrogance, and would therefore be unlawful. However, it is not unlawful for a person to offer people food out of kindness if the intention is solely to give practical expression to the verse:

اَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ40
And the bounty of thy Lord, proclaim.

مِمَّا رَزَقْنٰهُمْ يُنْفِقُوْنَ41
And they spend out of what We have provided for them.

Therefore, if a person arranges a function with this intention seeking nothing in return except for the pleasure of Allah Almighty, they could serve a feast to 100 people or 100,000 people, and this would not be forbidden. The actual basis rests on one’s intention; if the intention is ill and corrupt, this turns a perfectly permissible and lawful action into an unlawful one. There is a well-known story that a holy man held a feast for which he lighted forty lanterns. Certain people commented that such extravagance ought to be avoided, so the man said: ‘Put out the lanterns that I have lit by way of ostentation.’ The people tried to put out the lanterns but not a single one of them could be put out. This demonstrates that sometimes when the same action is performed by two separate individuals, one of them can be guilty of sin while the other earns a spiritual reward. This difference results from a difference of intention. It is written that in the Battle of Badr, a man strutted forward among the Muslim ranks with a proud gait, and it is clear that this is forbidden by Allah the Exalted. When the Holy Prophet, peace and blessings of Allah be upon him, observed this, he said: ‘This mannerism is reprehensible in the sight of God Almighty, but at this time it is endearing to God, because in this instance, the purpose is to express the greatness and grandeur of Islam and influence the opposing party with awe.’ One can identify many such cases and examples, which ultimately establish that the following Hadith is absolutely true:

اِنَّمَا الْاَعْمَالُ بِالنِّیَّاتِ
Deeds are based on intentions.

Moreover, I am forever consumed in thought and reflection so that I may carve out a path by which the greatness and glory of Allah Almighty may be manifested, and so that the people develop a faith in Him; a faith which protects one from sin and draws them closer to virtues.

The Ameen Ceremony

I am also cognisant of the fact that Allah the Exalted has blessed me with countless bounties and favours, and so I am duty-bound to express these blessings. Therefore, whenever I perform any action, my motive and intention is to express the glory of Allah Almighty. This is also the case with the ameen ceremony that I have arranged. Since my sons are a sign from Allah the Exalted and each and every one of them is a living example of prophecies from God Almighty, I deem it an obligation to appreciate these signs of Allah Almighty. For they establish the truth of the prophethood of Allah’s Messenger, peace and blessings of Allah be upon him, and the Holy Quran, and even serve as proof of the existence of Allah the Exalted Himself. On this occasion, when they have completed their reading of God’s Word, I was asked to write a few poetic verses of supplication on this occasion, which express gratitude to Allah Almighty for His bounty and grace. As I have just mentioned, I remain forever consumed in thoughts to bring about reformation. I consider this function to be most blessed indeed and deem it appropriate to propagate the message of God in this manner.42

Righteousness As the Intention of Every Action

Therefore, this was my intention. As such, when I began to compose my verses, and I had written the following line:

ہر اک نیکی کی جڑ یہ اتقا ہے
The root of every good is righteousness.

The second line of this verse was sent down to me by way of revelation, as such:

اگر یہ جڑ رہی سب کچھ رہا ہے
If this root is preserved, everything will survive.

This makes it evident that even Allah the Exalted was pleased with my action. The Holy Quran, in reality, imparts a teaching of righteousness; this is its ultimate cause. If one does not adopt righteousness, then even one’s Prayers are of no value and can become a key to hell. Therefore, Sa’di alludes to this very point and states:

کلید در دوزخ است آں نماز
کہ در چشم مردم گزاری دراز
The key to the gates of hell is such a Prayer;
which you lengthen only to show the people.

Anything that is done as an act of display before the people is completely worthless, irrespective of how virtuous the deed may be in itself, and on the contrary, becomes a cause for punishment. It is written in Ihya-ul-Ulum that the religious mendicants of our age show the people that they worship for the sake of God Almighty, but in reality, they do not worship for the sake of God, they worship for the sake of mankind. The author has written strange and peculiar accounts of these people. In relation to their clothing, he states that these mendicants believe that if they wear clean white clothes this will damage their reputation, but they are also aware that if they wear dirty clothes this will dishonour them. Therefore, the practice adopted by these people in order to mingle with the affluent is to wear high quality, elegant clothing, but colour it with dye. Similarly, they employ strange and unusual methods to show people that they are devoted worshippers. For example, in order to show people that they fast, they will visit someone when it is mealtime and when the host insists that they join them for food, they will say: ‘You eat, I will not eat. I must excuse myself,’ and what this really means is ‘I am fasting.’ This is the state of affairs that have been written in their context. Hence, to do something for the sake of the world, and to feed one’s own esteem and renown, can never attract the pleasure of God Almighty. This is the state of the world even in the present era, inasmuch that everything has shifted from its proper place; worship and alms are offered as acts of show. A few traditions have taken the place of righteous deeds. Therefore, the purpose of uprooting non-religious customs is so that any action or statement that is at odds with the instruction of God or His Messenger may be abolished. When we call ourselves Muslims and all of our words and actions must be in accordance with the will of Allah Almighty, why should we care about the world? Any action, which goes against the pleasure of Allah Almighty and His Messenger, peace and blessings of Allah be upon him, must be forsaken and abandoned. One must act within the limits set by God and act upon the counsel of the Messenger of Allah, peace and blessings of Allah be upon him. This is what it means to revive the Sunnah. There is no harm in anything which does not contradict the exhortations of the Holy Prophet, peace and blessings of Allah be upon him, and the commandments of Allah Almighty, and which is free from ostentation, but rather done to show gratitude to God and express His favours. In some cases, Muslim scholars will take such an extreme position that I have heard that one Muslim cleric has issued a religious edict prohibiting travel by train, and he would even say that it is unlawful to use the post office to send letters. Now can there be any doubt in the fact that such people are fools or at least half-mad? This is absurd. What a person ought to reflect upon is whether a particular action is in accordance with or against the directive of Allah Almighty, and whether their action is a self-invented religious practice, and whether the action encourages association of partners with God. If none of this is the case and the course of action does not corrupt one’s faith, then there is no harm in following through with the deed in question. One should just keep the following Hadith in consideration:

اِنَّمَا الْاَعْمَالُ بِالنِّیَّاتِ
Deeds are based on intentions.

I have also heard that some Muslim clerics forbid the study of subjects like syntax and morphology, and other fields of study. They class this as an innovation in the Faith and state that these fields of study did not exist in the time of the Holy Prophet, peace and blessings of Allah be upon him, but rather, were introduced at a later time. Some clerics have even stated that it is a sin to engage in battle with guns and cannons. It is a mistake to even doubt the stupidity of these people. The Holy Quran says that you should prepare in the same manner that they prepare. So these are issues which relate to independent reasoning and they are heavily influenced by intention. As such, Allah Almighty knows that this action of mine is purely an expression of gratitude to Him.

Always Think Well of Others

On various occasions, certain tasks arise here and those who do not think well of others, or who are uninformed of the secrets of the shariah, are sometimes faced with a trial, and they misconstrue a matter completely. There were instances when the Holy Prophet, peace and blessings of Allah be upon him, would tell stories at home, but if an ignorant and foolish person were to observe the Holy Prophet (sas) in this state without keeping his objectives in view, they would obviously stumble. Then, for example, once the Holy Prophet (sas) was staying in the home of Hazrat Ayeshah, may Allah be pleased with her, and another wife of the Holy Prophet (sas) sent a dish with some stew. Hazrat Ayeshah (ra) threw the dish onto the ground and broke it. Now an uninformed person would be bold enough to object against this action of Hazrat Ayeshah (ra), but they do not look towards the other deeds of Hazrat Ayeshah, may Allah be pleased with her. So such instances do arise and people will raise allegations because they are ill-informed. Before one raises an objection they ought to hold a favourable opinion of others; they ought to wait for a few days with patience and then they will see that the reality becomes evident all by itself. Some time ago, a woman came here as a guest and in those days, coincidentally, it so happened that a few women were exempt from the Prayer, but she commented that there was no use coming here because no one offers their Prayer. The fact is that those specific ladies were excused from the Prayer at that time, and they were not liable in the sight of Allah. However, the woman who came to visit did not bother to ask or think, and wrote these comments.

The Magnificent Example of Hazrat Amman Jan (ra)

Purification is in the heart. Without this, nothing is possible. I have observed in my own household that the Prayer is offered with uncompromising adherence. When our first Bashir was born—his face bore a striking resemblance with Mubarak—he fell ill and developed such a severe temperature that he began to hang by a thread. During this state, the time for Prayer arrived and my wife said that she is going to offer her Prayer. She was still offering her prayer when the child passed away. After she had completed her Prayer, she asked me: ‘How is he doing?’ I said: ‘The child has passed away.’ When I said this, without any reservations whatsoever, she proclaimed:

اِنَّا لِلّٰہِ وَ اِنَّاۤ اِلَيْهِ رٰجِعُوْنَ
Surely, to Allah we belong and to Him shall we return.

At that time, it was put in my heart that Allah Almighty would not let her leave this world until He compensated her for this loss. As such, approximately forty days after the demise of this child, Mahmud was born. After him, by the grace of Allah Almighty, our other children were born as well.

The Essence of the Formal Prayer Is Supplication

Therefore, a person who entertains evil thoughts is a person who is deficient as a human being, because all they do is cling to customary things, and for this reason, neither is their religion in order, nor their worldly life. People of this nature offer the Prayers, but are unfamiliar with the deeper meanings of the Prayer, and they do not know what they are doing in the least. They offer the formal Prayer hastily but then they will spend an hour supplicating after the Prayer has ended. It is strange that they do not supplicate in the formal Prayer, even though its very purpose and essence is supplication. Even the mandatory positions of the Prayer encourage a person to supplicate. As the saying goes: there is blessing in movement. Sometimes it so happens that when a person is sitting, their mind remains blank, but when they stand up and begin to walk about, a stream of thought begins to flow forth. This is the case with all actions, and if one does not give due consideration to their fundamental purpose and disregards their essence, they are reduced to nothing more than superficial customs and habits. Similarly, it is necessary to keep the inner self pure for the sake of God when a person is fasting. However, if a person ignores this underlying reality, this action is nothing more than a worthless tradition.

One Ought to Express Happiness for the Bounties of God Almighty

Remember that one who is not joyful on receiving the bounty of God Almighty and who does not practically express this joy is not sincere. In my view, if someone sings the bounty of God Almighty all year long, this is better than the person who mourns for a year. Such practices which are against the instructions of God and His Messenger , or which are tainted by the association of partners with God or ostentation, and which serve to stroke one’s own ego, are all classed as sin, and they are forbidden. The reason it is necessary for a wedding to be announced by the beating of a drum is so that if a dispute arises in the future, this announcement may serve as a form of testimony. Similarly, on a marriage engagement or agreement, if someone distributes sweets so that the newly formed bond is strengthened, then this is not a sin. However, if this is not the intention and the purpose is only to garner renown and to boast, then this is not permissible. Similarly, in my view, the use of trumpets is also lawful, for there is nothing in this that is against the shariah, so long as one’s intention is not corrupt. On certain occasions, disputes arise in the matter of marriages, and lawsuits are filed on issues related to inheritance. When a formal announcement of marriage has been made, such court cases can be simply and easily settled. If a marriage has taken place quietly and no one has any idea of it, on certain occasions such relationships are deemed unlawful in legal terms and the children of such parents are deprived of their rights of inheritance. So, such practices are not only permissible, they are incumbent, because they aid the settlement of verdicts that relate to law. When my sons were born, I have on occasion, celebrated their aqiqah by inviting upwards of even 2,000 people to partake in a feast. Allah the Exalted knows very well that my purpose in this was to ensure that the prophecy made before the birth of each child is openly announced.

Ill-Thinking

Ill-thinking causes one’s good deeds to be wasted. It is written in Tadhkirat-ul-Awliya that an individual made a covenant with Allah Almighty that they would consider themselves worse than all others. One time he went to the river and saw a young lady accompanied by a man, and both of them were sitting together very happily. In this instance, the person submitted to God: ‘O Lord, at least I am better than this man, for modesty eludes him.’ During this time a boat arrived and the people boarded the vessel. There were seven passengers who might well-nigh have drowned, but the man who the first person had deemed a drunkard, plunged into the water and saved six of the seven passengers and left one. He then turned to the man who was witnessing this entire account and addressed him saying: ‘You thought ill of me, now there is one passenger left, go and save him.’ It was then that the observer realised that he had stumbled and so he finally inquired as to the matter before him. The person sitting at the riverside said: ‘I was raised by God as a test for you. This woman is my mother, and what you deem to be alcohol is water from this river. I have been made to sit here by the will of God Almighty.’

Therefore, thinking well of others is an excellent thing. One should not let this slip from their hands. It can never be impermissible to thank God Almighty for His grace and favour, so long as it is His pleasure that is purely intended, and only when a worldly display of pretension and ostentation is not the underlying motive.43

1 al-Hijr,15:10

2 al-Hijr,15:10

3 Al-Hakam, vol. 7, no. 1, dated 10 January 1903, pp. 3-4

4 al-Hijr,15:10

5 an-Nur, 24:56

6 al-Muzzammil, 73:16

7 al-Jumu’ah, 62:4

8 Aal-e-Imran, 3:124

9 Al-Hakam, vol. 7, no. 2, dated 17 January 1903, pp. 2-3

10 al-Hijr, 15:10

11 This refers to an-Nur, 24:56 of the Holy Quran. [Publisher]

12 al-Jumu’ah, 62:4

13 al-Anbiya, 21:97

14 Al-Hakam, vol. 7, no. 3, dated 24 January 1903, pp. 2-3

15 al-Anfal, 8:43

16 al-Hijr, 15:10

17 al-Hijr, 15:10

18 Bani Isra’il, 17:53

19 an-Najm, 53:29

20 al-Hujurat, 49:13

21 Al-Hakam, vol. 7, no. 4, dated 31 January 1903, pp. 2-3

22 an-Nahl, 16:44

23 Yusuf, 12:95

24 Yusuf, 12:85

25 Al-Hakam, vol. 7, no. 5, dated 7 February 1903, pp. 1-2

26 al-Ankabut, 29:3

27 an-Najm, 53:29

28 Al-Hakam, vol. 7, no. 6, dated 14 February 1903, pp. 1-3

29 al-Ahzab, 33:63

30 al-Fatihah, 1:6-7

31 al-Hijr, 15:10

32 an-Nur, 24:56

33 The Promised Messiah (as) says: “Another sign of the era [of the Promised Messiah (as)] was that the star Dhus-Sinin would emerge, i.e. the star of years gone by. In other words, the star which emerged in the time (or years) of the Messiah of Nazareth (as). Now, even that star has appeared, which gave heavenly news of the coming of the Jewish Messiah.” —Malfuzat (English Translation), volume 1, p. 49, edition 2018.

34 Al-Hakam, vol. 7, no. 7, dated 21 February 1903, pp. 1-3

35 al-Ma’idah, 5:102

36 ad-Duha, 93:12

37 al-Mu’minun, 23:52

38 an-Nisa, 4:20

39 From the Editor: The simplicity of His Holiness, peace be upon him, is exactly the same in nature. When the Promised Messiah, peace be upon him, goes for his walk, no one is forbidden from walking ahead of him. In fact, on certain occasions, some of the distinguished companions feel concerned over the fact that this causes a cloud of dust to rise into the air while the Promised Messiah (as) is walking behind, but His Holiness, the Sign of Allah, is never bothered by this in the least. Often people will overtake him from behind due to which our revered Master either stumbles, or his shoe slips off of his foot, or his cane will fall out of his hand. However, never has anyone seen or heard the Promised Messiah (as) express displeasure or adopt any particular manner of formality. Many a time the Promised Messiah (as) will be sitting in the mosque with a group of his companions and if a stranger happens to come and visit, they will move forward to first shake hands with Maulana Abdul Karim Sahib or Hazrat Hakim-ul-Ummat Maulvi Nur-ud-Din Sahib and consider one or the other to be the Promised Messiah, at which these two honourable men will tell the person: ‘This is His Holiness.’ In short, the example of the greatness of Muhammad (sas) is wholly evident in the Promised Messiah (as). Anyone who is doubtful is free to come and stay here and see for themselves.

40 ad-Duha, 93:12

41 al-Baqarah, 2:4

42 Al-Hakam, vol. 7, no. 13, dated 10 April 1903, pp. 1-2

43 Al-Hakam, vol. 7, no. 14, dated 17 April 1903, pp. 1-2

31 August 1901

Do Not Oppose a New Idea Immediately

The Advent of a Reformer at the Head of Every Century

The Reformer of the Fourteenth Century

The Internal State of Islam

External Calamities—The Opposition of the Christian Faith Towards Islam

The Need for a Special Manifestation of God Almighty

God Almighty Established this Community in Accordance with Prophecy and Glad Tidings

Allah the Exalted Has Divinely Commissioned Me

The Need for Safeguarding the Faith

Testimony in Favour of the Divinely Commissioned One of God

The Purpose of the Advent of the Promised Messiah

The Similarity between the Mosaic Messiah and the Messiah of Muhammad (sas)

The Number Fourteen Has a Connection with Spiritual Transformation

A Sign of the Promised One Who Was Awaited

The Need for a Reformer

Another Name for the Promised Messiah Is the Breaker of the Cross

Denying the Promised Messiah and its Consequence

Seek a Verdict from God Almighty

The Need for a Reformer

The True Meaning of Breaking the Cross

The Advent of the Promised Messiah Was Destined for an Era when the Cross Would Be Dominant

The Grave Trial of Christianity

Common Views Surrounding the Descent of the Messiah and Antichrist and the Actual Reality

The Use of Metaphors in Prophecies

The Use of Metaphors in the Old and New Testaments and the Trial of the Jews

The Verdict of the Messiah (as)

The Purpose in Trials and Tests

The Rank of the Sunnah and Hadith in Comparison to the Holy Quran

The Use of Metaphors and Allegories in Prophecies

Judge this Community on the Precepts of Prophethood

The Result of Interpreting Prophecies in the Apparent Sense

The Verdict of the Book of Allah

Signs of My Truthfulness

An Address in Response to a Question by Nawab Muhammad Ali Khan Sahib

Seeking Clarification When a Doubt Arises is Proof of Pure-Heartedness

The Etiquette of Proclaiming God’s Blessing

Being Kind to Women

The Difference Between a Practice of the Holy Prophet (sas) And an Innovation in the Faith

The Ameen Ceremony

Righteousness As the Intention of Every Action

Always Think Well of Others

The Magnificent Example of Hazrat Amman Jan (ra)

The Essence of the Formal Prayer Is Supplication

One Ought to Express Happiness for the Bounties of God Almighty

Ill-Thinking