Barahin-e-Ahmadiyya Part V — Page 523
Reply to the doubts raised by rashĪd a H mad gangohĪ 523 heaven—which is not an abode for human beings—for 2,000 years or for an even longer, unknown period. This will lead to the impression that he is perhaps not a human being, particularly when there is no other human being who is his equal in displaying such superhuman qualities. Then, another argument for the death of Hadrat ‘ I s a is this verse of the Holy Quran: 1 ُهّٰللَا ْيِذَّلا ْمُكَقَلَخ ْنِّم ٍفْعُؔض َّمُث َلَعَج ْۢنِم ِدْعَب ٍفْعُؔض ًةَّوُق َّمُث َلَعَج ْۢنِم ِدْعَب ٍةَّوُق اًفْعُؔض َّو ًةَبْيَش (Translation) meaning: ‘Allah is the God who created you in a state of weakness, and after weakness gave you strength; then, after strength, gave you weakness and old age. ’ Obviously, this verse applies to all human beings, to the extent that even the Prophets are included in it. Even our Holy Prophet, may peace and blessings of Allah be upon him, who is the Chief of the Prophets, is not outside its scope. The signs of old age became manifest even in him, and some grey hair had appeared in his blessed beard and he felt the effects of the weakness related to the old age in his final years. But, according to our opponents, Hadrat ‘ I s a is excluded from this, too. They say that this is one distinction of his which is extraordinary. Indeed, this is the argument for his divinity. Thus, there are five arguments, and not just one, for the divinity of Hadrat ‘ I s a , may peace be upon him, which—according to the conten- tion of the Christians and the doctrine of my opponents from our own people [i. e. the Muslims]—exist today and which cannot be refuted without first falsifying that special attribute of his. It is believed that Hadrat ‘ I s a holds the sole distinction of going to Heaven with his ele- mental body, something that no other human being shares with him; and possesses a second distinction, that he alone is acknowledged to have lived in Heaven for hundreds of years without food or water, which also no other human being shares with him; and hold a the third distinction, that he is the only one who is acknowledged to have stayed 1. S u rah ar-R u m, 30:55 [Publisher]