The Conclusive Argument — Page 9
Mirza Ghulam Ahmad 9 When they are told that Kh a tamun-Nabiyy i n [the Seal of the Prophets s as ] and the Most Truthful of the Exegetes interpreted the word التوفّي [ at-tawaff i —cause to die] in the same sense in explaining this verse— i. e. ْيِنَتْيَّفَوَت —as it is not hidden from men of knowledge; and that Ibn Abbas followed him in order to dispel such doubts, saying that َكْيِّفَوَتُم [ muta- waff i ka —will cause you to die] means َ مُمِیْتُك [ mum i tuka —give you death], then why do they abandon the meanings estab- lished by the most infallible of Prophets and his paternal cousin who was among those who hold correct beliefs and are rightly guided? They reply, ‘How can we accept it when our forefa- thers did not hold this belief ?’ What they say is nothing but transgression, falsehood, and deception. They did not encom- pass the views of the predeces- sors of the ummah, except those of the misguided people who ثم إذا قیل لهم إن خاتم النبیین وأصدق المفسر ین فسّر تفسیر في التوفّي لفظ هكذا یة؛ أعني تَوَفَّیْتَني، كما ال آ ال هذه ا یخفی علی أهل الدرایة، وتبِعه ابن عباس لیقطع عرق الوسواس، یْك َ مُمِیْتُكَ، فلِم َ تتركون ِّ وقال مُتَوَف المعنی الذي ثبت مِن نبي ّ كان أوّل المعصومین، ومِن ابن عمّه الذي كان من الراشدین المهدیین؟ قالوا كیف نقبل ولم یعتقد بهذا ّ ظلمًا ال َ آباؤنا االٔوّلون؟ وما قالوا إ وزورًا ومن الفِر ْیة ولم یحیطوا آراء ّ الذین قر بوا منهم ال سلف ِ االٔمّة إ من المخطین، وما تبعوا إال الذین