Barahin-e-Ahmadiyya Part IV — Page xx
BarĀhĪn-e-a H madiyya — Part Four xviii establish him. ’ The word khal i fah in this context means a per- son who would be the means of conveying the message and guidance between Allah and His creatures. Here it does not sig- nify secular khil a fat which applies to kingdom or government, which, according to the Islamic shariah, cannot be proven to be granted by God to people other than the Quraish. Instead, it connotes only spiritual ranks and spiritual vicegerency. Also, ‘ A dam’ does not refer to A dam, the father of mankind; rather, it means a person through whom a movement of conveying the message and guidance would be established to lay the founda- tion of spiritual birth, as if he is in the position of a father for the seekers after truth from the point of view of spiritual life. This is a grand prophecy predicting the establishment of a spiritual move- ment at a time when no sign of this movement exists. ( see p. 368) Prescient Nature and Historical Importance of Barahin-e-Ahmadiyya The Promised Messiah as stated that the advancements in travel and communication were testament to the fact that the time had come for spreading the message of Islam throughout the world. This pace of development has remarkably accelerated to the point that today, a message can reach the corners of the earth in a matter of milliseconds. The Promised Messiah as states: Since its inception, the religion of Islam has enjoyed supremacy due to its truthful arguments and its opponents have contin- ued to suffer disgrace and ignominy, yet the clear manifesta- tion of this supremacy over different groups and nations was contingent upon a time which, on account of the availability of means of travel, would make the whole world as united coun- tries comprising, as it were, one nation, and would provide all