Truth Prevails — Page 52
( 52 ) “For this Ummat Allah sent the Promised Messiah, in all his splendour, greater than the first Masih. ” In the same journal, on page 475, we read: “Most solemnly I put myself on oath, in the name of One Who holds my life in His hand, that Masih son of Mary could not have accomplished what I have accomplished, had he been born in my time. The heavenly Signs I have shown, he could not have shown at all. ” Gist of objection: “there is contradiction in these passages. ” When the questioner here says there is contradiction in these passages, it constitutes clear proof that the passage quoted here first has been taken by him to mean that in Taryaqul Qolub, Hazrat Mirza Sahib had stated he was not a Nabi ; and the two latter quotations he holds to be in contradiction because he takes it that the substance of the latter quotations, namely, that God sent to this Ummat a Masih, superior to the son of Mary in all his glory, demands the presence of a Prophet who has been likened to Jesus Christ, and adjudged superior. This position could not be taken up except by one who was a Nabi himself. Evidently, if the Promised Messiah had made no alteration in his conception of Nabuwwat ; if at the time he wrote the passage we have quoted from The Review of Religions, he had been taking himself as a Nabi , in the sense of a Mohaddath , as he did at the time of the passage from Taryaqul Qolub , he could have silenced the critic simply by saying there was no contradiction involved in the two positions. he could very well have said that by what he said in regard to the Promised Messiah being superior to Jesus Christ, he had only meant that he was superior to the son of Mary only to a limited and partial extent which kind of superiority was possible even in the case of a man who was not a Prophet, over another who was a Nabi. He could have replied that, taken in this way, there was no contradiction involved in the passages under discussion. which the critic, evidently, had misunderstood. But the Promised Messiah did not give this reply. He even admitted that there was some apparent contradiction; that his belief in regard to his own limited and partial superiority over Hazrat Isa lasted only as long as he had taken Jesus for a Prophet, with no question of a comparison between a Nabi and another who was not a Nabi , or at the best only partly a Nabi. But later on the Wahyi which descended on him from the Lord, like heavy downpours of rain, did not allow him to remain firm on this belief, in the face of the fact that in this Wahyi he was called by this title openly and quite clearly but always in the sense that he was a Nabi , from one angle, an Ummati from another. (Gist of Haqiqatul Wahyi , page 148-150)