The Miracle of Ahmad — Page 13
13 belief, but withhold the fact that the same Barahin-e-Ahmadiyya proclaims me the Promised Messiah? In fact, this was going to be a profound argument in my favour, which Almighty God had already prepared for my sake earlier on in Barahin-e-Ahmadiyya. Even he who is an enemy of mine would testify that while Barahin-e-Ahmadiyya was being written, I did not know that I was the Promised Messiah. This is the reason why I did not make any such claim at that time. Hence, the revelations that declared me to be the Promised Messiah while I was unaware of it cannot be doubted as human fabrications. If I had fabricated those reve - lations, I would have exploited them in my favour when Bar a h i n was being written and therefore announced my claim. Besides, how could I have written in the same Bar a h i n that Hadrat ‘ I s a , may peace be upon him, would come again into the world? The fact that the two contradictory statements were recorded in the same book and that I did not claim to be the Promised Messiah at that time leaves a fair-minded judge with no other option but to affirm that indeed I remained unmindful of the revelation of Allah that had been recorded in Barahin-e-Ahmadiyya concern - ing my status as the Promised Messiah. This, in fact, was the rea - son why I combined two contradictory statements in Bar a h i n. If Barahin-e-Ahmadiyya had stated only that the very same old ‘ I s a , may peace be upon him, would come back into the world, and if it had not spoken about me as the Promised Messiah, an impetuous person might have taken advantage of the statement and raised an objection, asking why the belief recorded in Bar a h i n- e-Ahmadiyya twelve years earlier was renounced later. This too, however, would have been an absurd objection, since Prophets and other recipients of divine revelation are responsible only for