The Conclusive Argument — Page 63
Mirza Ghulam Ahmad 63 to himself which in the sight of Allah [supposedly] means ‘to raise alive’, but which he interprets as ‘causing death’. It is dishonesty and interpolation. Ascribing such an abominable practice to the Holy Prophet, peace and blessings of Allah be upon him, is, in my estima- tion, a mortal sin; nay, it approaches apostasy. Alas! To what great lengths have these treacherous maulaw i s gone in order to prove the life of Jesus! God forbid, they have declared that the Holy Prophet, peace and blessings of Allah be upon him, distorted the Quran! What else can we say except: علی الخائنین الكاذبین هللا لعنۃ [God’s curse be upon dishonest traitors]. It was a very clear and straightforward matter that our Prophet, peace and blessings of Allah be upon him, applied the verse 1 اَّمَلَف ْيِنَتْيَّفَوَت to himself in the same sense in which the verse applied to Prophet Jesus, peace be on him. The Holy Prophet, peace and blessings of Allah be upon him, did not say on this occasion: When applied to Prophet Jesus, this verse will have a dif- ferent meaning and when applied to myself, it would have quite a different meaning. For, if the Holy Prophet, peace and blessings of Allah be upon him, had intended any change or alteration in the meaning, then, for the sake of removing any possible misun- derstanding, it would have been necessary that the Holy Prophet, peace and blessings of Allah be upon him, on the occasion of this similitude and comparison, clarify that we should not misunder- stand his statement, for when he will say اَّمَلَف ْيِنَتْيَّفَوَت in the presence of God on the Day of Judgement, it would mean those people had gone astray after his death, whereas when the Messiah [i. e. Jesus] will utter the very same words, اَّمَلَف ْيِنَتْيَّفَوَت , it will not mean ‘after his 1. When You caused me to die ( S u rah al-M a ’idah, 5:118). [Publisher]