Barahin-e-Ahmadiyya Part V — Page 513
Reply to the doubts raised by rashĪd a H mad gangohĪ 513 It is simply contrary to justice, reason, and righteousness that the meaning which is established and validated by decisive pronounce- ments of the Quran is discarded, while a meaning and usage is adopted for which one has no argument at all. Can anyone explain if the words هللا رَفْع ٌ اِلَی [ raf ‘un ilall a h ] have any meaning in the Arabic language and Arabic diction other than ‘to be caused to die’? Of course, the reference is to such a death after which the soul is raised towards God Almighty, as is the death of the believers. The same is the usage found in the earlier divine scriptures. And when God says in the above verse 1 ْ فَادْخُلِي ْ فِي ْ عِبٰدِي —which, when read with the first sentence, means, ‘return to God and then enter among the servants of God’—it proves that no one can enter among the past souls unless he first dies. So when, on the basis of decisive dictum of the Holy Quran, it is prohibited and impossible for one to enter among past souls without first dying, then how did Hadrat ‘ I s a as go and sit beside Hadrat Ya h y a as in the Second Heaven without first dying? Here, keep in mind another point as well: In the above verse God Almighty has also said, 2 ْ وَادْخُلِي ْ جَنَّتِي which, when this sentence is read with the entire verse, means, ‘O soul at rest, come back to your God, Us. ’ And as God says, َو ُهٰنْعَفَر اًناَكَم اًّيِلَع [ S u rah Maryam, 19:58] i. e. ‘We raised him— meaning this Prophet—to a lofty place. ’ The explanation of this verse is that there are various high stations for people who are raised towards God after death, and so, God says that after raising this Prophet, i. e. causing him to die, God gave him a high station there. Nawwab Siddique Hasan Khan in his Tafs i r Fat h ul-Bay a n says that رفع [raised] here means the spiritual exaltation that takes place after death. Otherwise, it creates the requirement that the Prophet should return to earth to die. Alas, they forget these meanings when it comes to the verse َّ یْك َ وَرَافِعُك َ اِلَی ِّ ی ْ مُتَوَف ِّ اِن even though the word َ یْك ِّ مُتَوَف precedes the word َ رَافِعُك. If just the word َ رَافِعُك can be taken to mean death, then why do َ یْك ِّ مُتَوَف and َ رَافِعُك not mean death? (Author) 1. S u rah al-Fajr, 89:30 [Publisher] 2. S u rah al-Fajr, 89:31. [Publisher]