The Miracle of Ahmad — Page 50
Hazrat Mirza ghulam AHmAD 50 On the other hand, even if I am highly accommodating, I would bestow only the status of conjecture to these a ha d i th, and the same viewpoint is held by the Mu h addith i n [scholars of the Hadith]. A conjecture is a statement that might have an element of falsehood in it. So what kind of prudence and righteousness would it be to have one’s beliefs based on conjecture and to do away with the authentic and categorical Word of God? I do not say all a ha d i th should be set aside like mere rubbish; rather, I say that you should accept those from among them to be authentic that do not oppose or contradict the Holy Quran, lest you be ruined. It is not proven from any ha d i th that ‘ I s a as would live up to two or three thousand years. Instead, it is recorded that he lived for 120 years. Now tell me, have those 120 years come to an end yet or not? In which hadith—that can be traced directly to the Holy Prophet s as and has an uninterrupted chain of narrators—can you find recorded that Hadrat ‘ I s a , having torn apart the roof [of his house], ascended to Heaven, and that one of his disciples, or an enemy, was crucified in his place to become accursed? If the per - son was a disciple of ‘ I s a , then, in view of the Torah, this believer became accursed as he was crucified. Can such an abominable act be ascribed to God? On the other hand, if the person was a Jewish man, why did he remain silent when he was being crucified? Had his wife and other relatives already passed away? Or was he dumb that he was unable to say anything to prove his innocence? Further, Maulaw i Muhammad Husain, who is called an advo - cate for those who believe in the Unity of God, has written in his journal Ish a ‘atus-Sunnah— in which he penned a review of Barahin-e-Ahmadiyya —that those who are granted an audience