The Miracle of Ahmad — Page 43
43 that he will be given the throne of D a w u d [David]. What else could such a claim mean than that relying upon some revelation that needed interpreting the thought arose in his mind that he would become a king; he was clearly a descendent of D a w u d and was called a prince. His words show that he had a keen desire for the throne and kingdom and the Jews, for their part, were also expecting someone to be born among them to restore the king - dom to them and set them free from subjugation to the Romans. Thus, in reality, such a claim that the throne of David would again be re-established was the very wish of the Jews and, there - fore, initially many of them—overjoyed at this statement of his— had gathered around him. Later, however, as a result of certain incidents, the Jews came to understood that such fate or for - tune was not the lot of this man, and hence they left him. What is more, some mischievous people even reported to the Roman governor that this man was a claimant of the throne of David. At this, Hadrat Mas ih forthwith changed his stance and said that his kingdom was heavenly rather than earthly. However, the Jews, to this very day, raise the objection that if it was a heavenly king - dom, then why did he order his disciples to sell their clothes to buy weapons? So, there is no doubt that it was an error of judg - ment on the part of Hadrat Mas ih. Or another possibility is that it was a satanic whispering from which he subsequently turned away, as Prophets are not left to stay in error for long. I have called it a satanic whispering only because of the text in the Gospel, for it is proven from the Gospel that at times he received satanic rev - elations 1 but that he rejected those revelations and God Almighty 1. Note: Three German clergymen have given exactly this meaning to the dialogue [of ‘ I s a ] with Satan mentioned in the Gospel. (Author)