Barahin-e-Ahmadiyya Part V — Page 403
APPE N DI X to B AR Ā H Ī N-E-A H M ADIY YA — PART F IV E 403 believed in them? Absolutely not. For one or the other of the prophe- cies of every Prophet remained doubtful in the eyes of the disbelievers. O ignorant one! Remove the veil of prejudice from your eyes, for then you will come to know that all the prophecies have been fulfilled. Support from God Almighty is assailing the opponents like a fast and raging river, but alas! these people are not influenced at all. The earth showed Signs, as did the heavens, and Signs were manifested among friends as well foes, yet the sightless ones think that no Sign has yet appeared. But God will not leave this task undone and He will mani- fest the distinction between the pure and the impure. The opponents wish for me to be annihilated, and that some ruse of theirs may succeed in wiping out my name and all trace of my exist- ence; but they will fail in these desires and will die in frustration. Many from among them have died before my very eyes, taking their frustrations with them to their graves; but God will fulfil all my desires. These ignorant ones do not realize that I do not engage in this battle of my own, but for the sake of God. Therefore, why should I perish, and who can harm me? And it is also obvious that when someone is devoted entirely to another, then that other nec- essarily becomes his. Some people say that although it is true that it is written both in S a hih Bukh a r i and Muslim that the ‘ I s a who is to come will be from this very Ummah, but he has been described explicitly as ‘Prophet of Allah’ in S a hih Muslim, so how then can we believe that he will be from this very Ummah? The answer to this is that all this unfortunate deduction is the outcome of a misunderstanding arising from the fact that they have not reflected on the true meaning of the term Nab i [Prophet]. The term Nab i only means one who receives knowledge from God through rev- elation and is honoured with converse and discourse with Allah. It is not necessary that he should be the bearer of a new law, nor is it neces- sary that he should not be the follower of a law-bearing Prophet. Thus, no harm is done if an ummat i [follower] is said to be such a Prophet,