Barahin-e-Ahmadiyya Part IV — Page 206
BarĀhĪn-e-a H madiyya — Part Four 206 follower-Prophets of Hadrat M u s a [Moses]. He was a subordinate and follower of that great and eminent Messenger, but he certainly did not attain that greatness himself. In other words, his teaching was a branch of the lofty teaching and did not constitute a permanent teaching. He himself admits in the Gospel that he was not good, nor the knower of the unseen, nor omnipotent, but was, rather, a humble man. The account given in the Gospel clearly shows that before his arrest, he prayed repeatedly for deliverance during the night. He desired the acceptance of his prayer, but his prayer was not granted. Moreover, as humble men are put to trials, he was tempted by Satan. This shows that he was altogether humble. Having been born through the well-known channel of birth, which is polluted with filth and excretion, he endured hunger, thirst, pain, and illness over a long period. It is related that once, suffering from the pangs of hunger, he approached a fig tree, but since the fig tree had no fruit, he remained deprived and was unable to create a few figs for himself to eat. In short, having spent quite some time in such impurities and having endured such afflictions, he died, according to the Christians, and was raised from this world. Now, my question is whether the Omnipotent God should possess such defective qualities—is He called Holy and Glorious because He is filled with such faults and deficiencies? Moreover, is it possible that of the five children born to the same mother—that is, Maryam [Mary]— one became the son of God, and even God Himself, while the remain- ing four poor ones were not bestowed any part of the Godhead? The dictate of reason is that if God can be born of a created being—unlike a human being born of a human and a donkey being born of a donkey— then whenever a god is created out of a woman’s womb, no created being should be born from the same womb; rather, all the children born from it should be gods so that that holy womb should remain unblemished from the association of creatures and should be a mine exclusively for the birth of gods. According to above-mentioned speculation it was necessary that the brothers and sisters of Hadrat Mas ih [the Messiah] should have partaken somewhat of the Godhead, and the mother of