Malfuzat – Volume I — Page 274
274 Hazrat Mirza Ghulam Ahmad pieces of silver. Christ's pouch would remain filled with a sum of 2,000 in the currency of that time. On one hand we have this example, but in contrast, when the Noble Messenger, peace and blessings of Allah be upon him, was about to leave this world, he inquired whether there was anything in the home. Respected Ayeshah Siddiqah, may Allah be pleased with her, said that they had one dinar, to which the Holy Prophets responded: 'Distribute it, for how is it possible that the Messenger of Allah moves on to meet his Lord leaving behind one dinar in his own home. ' I am amazed that the Christians are strong proponents of philosophy, but God knows where has this philosophy disappeared to when it comes to matters of doctrine. Just look at the Atonement; it may be likened to a mythical animal. What has the Atonement brought about? If intellectual arguments are put to one side, this concept neither reformed the disciples at an intellectual level, nor in the practical sense. As far as intellectual reform is concerned, the Gospel clearly establishes that they were of rudimentary intelligence, undiscerning and greedy. The degree to which they were reformed practically has also been illustrated in the Gospel; while a certain person curses Christ, there is another who had him arrested for thirty pieces of silver, and what to talk of other sins. Darkness and gloom begin in this very world, just as Allah the Exalted states: مَنْ كَانَ فِي هَذِةٍ أَعْمَى فَهُوَ فِي الْآخِرَةِ أَعْمَى But whoso is blind in this world will be blind in the Hereafter. Now cast a glance upon the disciples of Christ, and think about whether any change took place in their persons. When an individual is purged of sin, this enlightens them and grants them insight, yet the disciples are bereft in this regard. Then what purpose was served by the Atonement?² 26 September 1898 Glad Tidings of Success On the morning of 26th September after the Fajr prayer, the Promised Messiah as said: Now I have reached a state where even if I see a dream, I do not consider it to be confined to my own person or soul, rather I consider it to be related to Islam and my community. I can swear on oath and say that when I see a dream, I do not Bani Isra'il, 17:73 Al-Hakam, vol. 2, nos. 24-25, dated 20-27 August 1898, pp. 9-11