Memorandum

I have written in response to the first question that there is absolutely no contradiction whatsoever in the Noble Quran. Thus, when the Noble Quran declares that Allah sent Signs in support of the truth of Muhammad, peace and blessings of Allah be upon him, then it would be absolutely impossible to find written in the Quran that Allah did not give Signs to the Arab Prophet, because believing this would imply contradictions in the Quran whereas there is no contradiction in the Quran. Moreover, there is no verse in the Holy Quran that says that no Signs of prophethood have been granted to Muhammad, peace and blessings of Allah be upon him. Please see the detailed discussion in Tasdīq Barāhin-e-Ahmadiyya about the verses upon the basis of which the critic, some of his like-minded Christians, and, following in their footsteps, the Aryas, deny miracles. To the extent needed, such discussion is included herein:

Here is the verse that has been misunderstood by the deniers of the Arab Prophet, the Benefactor of All Creation, peace and blessings of Allah be upon him, and which has been talked about a great deal:

—Surah Bani Isra’il, 17:60

From this verse the deniers have come to believe that no miracle has been bestowed upon the Arab Prophet because they have understood it to mean that since the former peoples rejected miracles, Allah had therefore ceased sending miracles—but this notion of theirs is wrong.

First, since mention of the occurrence of miracles and —āyāt is abundantly present in the Noble Quran; those who deny the miracles of the Holy Prophet Muhammad, peace and blessings of Allah be upon him, have been called wrongdoers, transgressors, and disbelievers because they deny a thing that is manifest and present. The word —illā, which occurs in the verse under discussion is also employed in the Arabic language—which is the language of the Noble Quran—by way of an addendum. Look at the following statement of Dhu’l Rummah:

My tall she-camel remains sitting abjectly,
Or I travel the plains of far-off arid places on her back.

Note that, based upon this research, the meaning of the holy verse that the deniers of miracles put forth becomes: ‘And the rejection of those who came before did not prevent Us from sending Signs.’ At the very least, this verse no longer remains a clear and manifest argument in favour of rejecting miracles, because this verse actually proves the existence of miracles—not their negation.

[And all praise belongs to Allah, the Lord of all the worlds. Surely this is only through the help from the Holy Spirit.]

Second, because —illā is a word which also gives the meaning of the conjunctive ‘and’. Consult the most authoritative books of syntax and semantics, and note this holy verse as evidence:

—Surah an-Naml, 27:11–12

Allah the Exalted says: There is no fear in My presence for My Messengers and those who had been doing evil but relinquished it, and replaced it with acts of virtue.

The Imams of linguistics and syntax— Imam Akhfash, Imam Farā’, Imam Abu ‘Ubaid—have explained that here —illā means ‘and’. The same is the case in the holy verse:

—Surah al-Baqarah, 2:151

So that the ordinary people and especially the wrongdoers may have no argument or proof against you.

Thus, on the basis of this research, the meaning of the verse presented by the deniers would be as follows: ‘And We were not prevented from sending Signs by anything and by the rejection of the deniers.’ Thus the ‘and’ would serve to specify the particular individuals over the general public.

Think about it! The rejection of deniers can’t possibly prevent miracles. If their denial had stopped miracles, then did Pharaoh’s rejection of the immensely great miracles of Moses, peace be upon him, cause Almighty Allah to refrain from granting miracles upon Moses? On the contrary, the deniers kept rejecting and the miracles kept coming.

[And all praise belongs to Allah, the Lord of all the worlds. And this (explanation) is through the help from the Holy Spirit.]

Third, I concede that the word illā here is neither [addendum], nor a conjunction; it is for [exception]. The —alif and the —lām of —al-āyāt will refer to the word āyat which is already in the reader’s mind and is for specificity, or for generalization encompassing all types of āyat.

If it is the first case, that is, what already exists in the reader’s mind and specificity, the verse would mean: ‘And nothing prevented Us from sending specific Signs, except the rejection of the earlier peoples.’ Thus, it follows that specific signs and specific miracles would not come. It does not establish the general negation of all miracles.

In the second case of the —alif and the—lām connoting universality and all inclusiveness, the meaning would be: ‘The rejection of the earlier peoples prevented the sending of all-inclusive Signs.’ However, it cannot be concluded from this that no miracle would be sent at all.

Fourth, because all that can be concluded from the verse under discussion is that nothing beyond the rejection of the earlier peoples prevents Allah the Exalted from the sending of miracles, and it is clear that this is not an obstacle. Can the rejection of deniers stop the Exalted Maker from sending proofs? The Prophets, peace be upon them, have always been rejected, yet they kept coming. Rejection always ensues upon miracles, yet miracles keep occurring.

Divine powers and forces cannot be halted by the obstructions of deniers. The meaning of the word is ‘tried to stop us’. This word does not mean that ‘We stopped’. But yes, if it had been stated in the Noble Quran as follows: , which would mean, ‘We have not stopped sending Signs and miracles except for the reason that the earlier peoples rejected them’; then, in that case, the argument of the deniers of miracles could have proceeded a bit further. However, the word in the Quran is not but rather, it is , which means ‘They tried to stop Us’ and not that ‘We stopped’.

In short, falsification [by the opponents] tried to stop [miracles], but the Exalted Maker did not stop. This is the only verse which, if interpreted and accepted to mean stop, supports the stoppage of miracles. However, the evidence of not stopping them is provided by the verses which contain proof of the Signs. —the verses of the Noble Quran are mutually supporting; that is, one verse supports the truth of the other and does not oppose or contradict it.

[This (explanation) too, is through the help of the Holy Spirit, and all praise belongs to Allah, the Lord of all the worlds.]

Fifth, because some such miracles were asked about by the Jews, Christians, and the people of Makkah at the instigation of the People of the Book, which were totally opposed to the prophecies and glad tidings regarding the Holy Prophet, peace and blessings of Allah be upon him. The opponents used to ask for such miracles, thinking that if they were manifested in contradiction to the [prophesied] glad tidings, then they would raise objections against the Holy Prophet based on these prophecies and glad tidings which the Prophets had made in sacred texts in favour of the Holy Prophet. And if such miracles end up not being shown to us due to [their being in contradiction to] these glad tidings, then they would condemn him for not showing miracles.

For example, it is said in a glad tiding concerning the Holy Prophet, peace be upon him, that the Word of God that would descend upon this Prophet would not descend upon him in the form of a book all at one time, but rather, that the Word of God would be placed in the mouth of that promised Prophet, peace and blessings of Allah be upon him, some here and some there. Ponder over the following verses of the Holy Books:

I will raise them up a Prophet from among their brethren, like unto you [Moses], and will put my words in his mouth... (Deuteronomy 18:18)

For precept upon precept, precept upon precept; law upon law, law upon law; here a little, and there a little: how that wild (Arabian) with stammering lips and another tongue will speak to this people. (Isaiah 28:10–11)

From these verses it is clear that the Word of God that this Prophet would be bestowed shall be placed in his mouth and descend stage by stage. Some here, some there; meaning some in Makkah, some in Madinah, some at one place, and some at another. Now, look at the Noble Quran wherein it is written at one place that the disbelievers say:

—Surah Bani Isra’il, 17:94

O Muhammad, ascend up into heaven, and we will not believe in you upon your ascension until you bring down from heaven such a book as we can read.

Now tell me, what other reply could have been made to this request besides: ‘Holy is my Lord! Whatsoever He has decided for me is not defective in any way that it should now be altered, and I am naught but a man sent as a Messenger. And men sent as Messengers have always shown only those miracles that were not against their glad tidings and they brought only those Signs which Allah the Exalted had decreed for them.’

Sixth, because the manifestation of miracles and that which is stated by the Prophets sometimes comes to fruition in stages, and because the Prophets, upon whom be blessings and peace, are mere mortals and Messengers, they are not the kind of creation who would desire to oppose Divine will. Mischievous people desire that such miracles as are destined to appear at certain times should be made manifest before their time. Thus, because those miracles are set to manifest at a particular time and are bound by stipulations, they cannot be manifested before their appointed time and before the fulfilment of the precedent conditions.

For example, it was promised to Moses, peace be upon him, and those Children of Israel who were suffering severely under Pharaoh, that they would be granted the land of Canaan etc. See the Torah:

I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. (Exodus 3:7–9)

Nonetheless, take note that this promise was not fulfilled in favour of these people who had suffered under Pharaoh. Observe:

And the Lord heard the voice of your words, and was wroth, and sware, saying, Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers, Save Caleb the son of Jephunneh; he shall see it... (Deuteronomy 1:34–36)

Similarly, the disbelievers of Makkah, asked for some such miracles which are mentioned below:

1

2

From the verses listed above it is learnt that the disbelievers of Makkah asked for six such miracles from the Holy Prophet, peace be upon him, which were not shown to the deniers immediately. But pay attention as to why these miracles were asked to be shown and why the denying did not begin immediately:

The first miracle that the disbelievers of Makkah asked for was that fountains should gush forth from —al-ard [the earth]; meaning, this specific land of Makkah.

The second miracle that they asked for was that you should possess gardens of dates and grapes in which streams should be flowing.

Both of these miracles were asked because in the Holy Books it is written—in connection with the glad tidings pertaining to Muhammad—that:

...I will even make a way in the wilderness, and rivers in the desert. The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen. This people have I formed for myself; they shall shew forth my praise. (Isaiah 43:19–21)

And also see:

Who gave Jacob for a spoil, and Israel to the robbers? did not the Lord, he against whom we have sinned? for they would not walk in his ways... (Isaiah 42:24)

And in Chapter 21 of Isaiah there is this Divine Word concerning Arabia:

The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled. (Isaiah 21:14)

And then it is stated:

Within a year, according to the years of an hireling, and all the glory of Kedar shall fail: And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished.

From these verses, it seems apparent that fountains shall spring forth in the wilderness and deserts and streams shall begin to flow, but it is written in it that they would be for the holy ones to drink. Look up Isaiah 21:16–17.

Such gardens of the Children of Israel would certainly come into the hands of the Arabs in which streams would be flowing, but the Children of Israel are not settled in Makkah. That would happen after the Hijrah [Migration] at which time this glad tiding was fulfilled.

The disbelievers deceive upon being incited by the People of the Book, but observe and see how powerful the prophetic miracles and marvels of Muhammad are! Streams began to flow for the holy ones of Allah the Exalted in this wilderness and desert, but not for the disbelievers. Observe and see that Zubaida Canal in Makkah and the canal of Banī Zarqā in the holy city of Madinah are present for the holy people to drink therefrom.

The dwellings of Banū Quraizah and Banū Nadīr came into the possession of the holy people, and gardens of dates and grapes, which have streams flowing beneath them, came not only into the hands of the Holy Prophet(sas), but remain there in the possession of his servants. Most of that generation remained deprived of the government of the land of Canaan, as promised to Moses(as), but due to the blessed miracles of the Holy Prophet(sas), most of his people saw the fulfilment of the promises made to him and—God-willing—they will also reach the real Canaan as well.

The third and fourth miracles, that the sky should shatter and rain down upon the deniers, and that Allah the Exalted and the army of angels should destroy the disbelievers; both these miracles, which were asked for by the disbelievers, are also present in the Holy Books. Observe:

The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints... (Deuteronomy 33:2)

This prophecy came to fulfilment most perfectly on the day when the Holy Prophet, peace be upon him, entered victoriously into Makkah.

Ponder over page 613 of Sahih al-Bukhari, printed by Meerut Press, and page 50 of volume 2 of the Egyptian edition of Sahih al-Bukhari. On that day, the very number of ten thousand holy Companions, accompanied by angels, were present with the Holy Prophet; and on that day, the heavens so burst and came falling down upon the disbelievers so that no trace of them was left behind.

It must be kept in mind that Hagar is the Mount Sinai of Arabia; see Galatians 4:25.3 Thus, the meaning would be from the descendants of Hagar, and Faran is what they themselves call the Valley of Hejaz. The Holy Prophet, peace and blessings of Allah be upon him, went to Seir twice as a trader, and an army of angels was a most powerful helper of the Islamic army in the Battle of Badr as well. See Surah Āl-e-‘Imran of the Holy Quran.

The fifth miracle was that your house should be of great adornment. This was taken from the Holy Books:

...I will lay thy stones with fair colours (surmah in Urdu, collyrium), and lay thy foundations with sapphires. And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones. And all thy children shall be taught of the Lord… (Isaiah 54:11–13)

Now, if it is to be taken literally here, then you can observe the use of local stones in [preparing] collyrium, which is made there and used by the pilgrims; from this one truth, it is to be believed that the remaining will also be fulfilled, as is clear from the revelations of John; see Revelation 21:11. Do not be hasty. And if the meaning is taken to be just ordinary adornment, as is evident from the word —zukhruf [gilded] of the Quran and from chapters 16 and 23 of Ezekiel, then you can see for yourself how the great city of Makkah is adorned.

If it is to be taken to refer to the house of our Holy Prophet and our Guide, as it appears from the words [a house for you], then you can see the spectacle of the holy and sacred tomb of the Holy Prophet!

[How can I reach the city of the Chosen One! How different are India and that distant land! O Allah grant me martyrdom in Your Messenger’s city! Āmin!].

The sixth miracle has already been mentioned.4 Ponder over how all these miracles have been fulfilled. And all praise belongs to Allah, the Lord of all the worlds.

As a reminder for Christian gentlemen, if the failure of any trial or miracle to appear is a defect, then reply to this [scenario] when a particular individual said the following to the Messiah:

If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him (the Messiah) up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. (Matthew 4)