Barahin-e-Ahmadiyya Part V — Page 502
B AR Ā H Ī N-E-A H M ADIY YA — PART F IV E 502 upon him, has clearly stated that Hadrat ‘ I s a, may peace be upon him, is included among the souls that have departed from this world; and the Companions, may Allah be pleased with them, have agreed to this verdict with open and manifest consensus that all Prophets have died,1 ٭ 1. ٭ The Companions, may Allah be pleased with them, were very grief-strick- en due to the demise of the Holy Prophet, may peace and blessings of Allah be upon him. Because of this state of grief, when Hadrat ‘Umar ra heard the words of some of the hypocrites, he said that the Holy Prophet, may peace and blessings of Allah be upon him, would return to the world and cut off the ears and noses of the hypocrites. Since this was an incorrect no- tion, Hadrat Ab u Bakr S idd i que first went to the house of Hadrat ‘ A’ ishah S idd i qah ra , lifted the sheet from the face of the Holy Prophet, may peace and blessings of Allah be upon him, kissed his blessed forehead, and said: اَنْت َ طَیِّب ٌ حَیًّا ومَیِّتًا لَن ْ یَّجْمَع َ الل ُّٰ عَلَیْك َ الْمَوْتَیْن ِ اِل َّ مَوْتَتَك َ الُْوْلـٰی. Meaning that: ‘You are holy, in your life and in your death. God will never subject you to two deaths. For you is only the first death. ’ This was meant only to convey that the Holy Prophet, may peace and blessings of Allah be upon him, would not return to this world. He then gathered all the Companions ra in the Prophet’s Mosque—inciden- tally, on that day all the living Companions ra were present in Mad i nah—and after gathering them, Hadrat Ab u Bakr, may Allah be pleased with him, climbed the pulpit and read the verse: َو اَم ٌدَّمَحُم اَّلِا ٌلْوُسَر١ۚ ْدَق ْتَلَخ ْنِم ِهِلْبَق ُلُسُّرلا١ؕ ْنِٕىۡاَفَا َتاَّم ْوَا َلِتُق ْمُتْبَلَقْنا ىٰۤلَع ْمُكِباَقْعَا Meaning that: ‘The Holy Prophet, may peace and blessings of Allah be upon him, is but a Prophet, and all Prophets before him have passed away. So if the Holy Prophet, may peace and blessings of Allah be upon him, too were to pass away or were killed, would you abandon the faith?’ [ S u rah A l-e-‘Imr a n, 3:145] This was the first ever ijm a ‘ [consensus] that took place among the Companions, may Allah be pleased with them, and it proves that all Prophets, including Hadrat ‘ I s a , had passed away. To hold that the meaning of the word ْ خَلَت [ khalat ] includes being raised to heaven alive is sheer obduracy, because looking at all the Arabic lexicons nowhere do we find that the word ْ خَلَت [ kha- lat ] can also be used for going to heaven while still living. Moreover, God has Himself set forth the meaning of ْ خَلَت [ khalat ] in the second sentence because He says ْنِٕىۡاَفَا َتاَّم ْوَا َلِتُق [if he passes away or is killed], thus confining the mean- ing of ْ خَلَت [ khalat ] to two possibilities, that of dying a natural death or that of being killed. Otherwise, the explanation should have been: اَفَاِن مَّات او قتل او رفع الی السّماء مع جسمہ العنصری. [If he were to die, or be killed, or raised bodily to heaven. ]