Barahin-e-Ahmadiyya Part V — Page 136
B AR Ā H Ī N-E-A H M ADIY YA — PART F IV E 136 Ta h r i m of the Holy Quran in which certain individuals of this Ummah have been likened to Maryam, and the spirit of ‘ I s a is said to have been breathed into them. This clearly shows that some individual from this Ummah would first attain the status of Maryam and then the spirit would be breathed into this ‘Maryam’, who will then be elevated and called ‘Ibn Maryam’. Someone may question, ‘If this is true, then there should have been some reference to this in your revelations too. ’ Let me say in reply that this point was not only hinted at, but also fully expounded upon in the previous parts of Barahin-e-Ahmadiyya twenty-five years ago, wherein—by way of a subtle simile—I have been described as Ibn Maryam. You may take the book in your hands and find that, in the beginning, God named me ‘Maryam’ and said: یا مریم اسكن انت وزوجك الجنۃ Meaning: ‘Enter Paradise O Maryam, you and your companion. ’ Then, many pages later, which were written quite some time later, God Almighty said: یا مریم نفخت ُ فیك من لدنی روح الصدق Meaning: ‘O Maryam, I have breathed into you the spirit of truth. ’ This breathing was a spiritual conception—so to speak—for the words used here are the same as the Holy Quran uses with regard to Maryam the Truthful when the spirit was breathed into her, which meant that she became pregnant and the pregnancy resulted in the birth of ‘ I s a. In the same way, He said to me that the spirit had been breathed into me, and so this was a spiritual conception. Then later in the same book, I was addressed as ‘ I s a , for after the breathing of the divine spirit, the state of Maryam was ready to be transformed into ‘ I s a , and this state is meta- phorically described as conception. And, finally, from this Maryam-like