Barahin-e-Ahmadiyya Part III — Page 198
BarĀhĪn-e-a H madiyya — Part three 198 in substance. This clarification will remove a lot of doubts about him in people’s minds, and his ambiguous language would not then become a source of unnecessary controversy. If, however, Maulav i Sahib is unsure whether God speaks to any Muslim through revelation, then— َو اَّمَا ِةَمْعِنِب َكِّبَر ورحمته وبحكم: ہللا بفضل ْثِّدَحَف [by the grace and mercy of Allah, and in compliance with the command: ‘And the bounty of your Lord proclaim’]—I can cite for him, by way of illustration, some revelations of which my humble self has been the recipient. Maulav i Sahib will thus not only be fully sat- isfied with these accounts, but reflecting upon them will also make him realize that it is only to Muslims that divine verities and heavenly secrets are disclosed, through definitive and categorical revelations, and they are not, nor have they ever been, revealed to the opponents of Islam; nor does any opponent have the power to show anything like them. Some of the revelations that I deem appropriate to quote are of the following types: The First Type among the many kinds of revelations, of which God has apprised me, is that when God wishes to reveal something of the unseen to His servant, He causes the words to flow from his tongue— sometimes softly and sometimes forcefully—when he is in a state of slight drowsiness. If the words are forceful, their impact is very power- ful, like that of a sudden burst of hailstorm upon a hard surface, or the hoofs of galloping horses hitting the ground. This kind of revelation is so rapid, intense, and awe-inspiring that the whole body is affected. The tongue moves with it so fast and in such a majestic manner as if it is not one’s own tongue. The state of light drowsiness and slumber disappears immediately after the revelation is completed, and as long as the words of revelation last, the recipient lies motionless like a corpse. Most often such revelations are received when the Benevolent and the Merciful God, in His wisdom and judgment, does not wish to accept a specific prayer, or wishes to defer its acceptance for some time, or desires to convey some other news that is likely to weigh heavily upon