Truth Prevails — Page 53
( 53 ) In other words, in his earlier Revelations since he had taken the word Nabi applied to him in the sense of a Mohaddath, not a Nabi , whenever he observed any circumstance, or any of his own Revelations which appeared to give him the impression that he was in a superior position as compared to Jesus Christ, he was predisposed, in his own humility of mind, to interpret it to mean, at best, only a limited and partial superiority, possible in comparison between two people, one a Nabi , the other not a Nabi. But later on, when a steady and continuous downpour of Wahyi came upon him, bore down on his mind that he was repeatedly and quite clearly being called a Nabi , he had to abandon the old idea of his partial superiority, he had to accept the fact that Allah had pleased to bestow Nabuwwat on him. When this stupendous fact dawned on him, he had to declare that he was superior to Jesus Christ, in all his glory, i. e. , equal to him in point of being a Nabi but far superior to him in point of the works and the signs shown at his hands. Otherwise, no one who was not a Prophet, could possibly begin to claim that he was in a position superior in all his glory to a Nabi. That a righteous-minded man, who was a not a Nabi , should begin to propagate a lie in regard to himself is an absurd and highly ridiculous proposition, in itself. It would not be out of place for us here to set down what the Promised Messiah himself wrote in the context here under reference: “It is clearly and carefully borne in mind that Allah knows it well, in any case, there is no joy for me in these things, nor have I any personal aim or desire that I should come to be known as the Promised Messiah; or that I should give myself out as being superior to Jesus son of Mary. Allah has Himself borne witness, in Revelations to me, in regard to the purity of my mind over things of this kind. ‘ Qul ojarrido nafsi min zorubil khitab ’, i. e. ‘Tell these people that you have no desire that any titles should be conferred on you. ’ My aim and my prupose is by far, higher than these things. The conferment of titles is the pleasure and the work of the Lord God. I have no share in it. As for the question why I have written like this? Why has this contradiction crept in? So, please, listen and understand with care. This contradiction is of the same kind as in Barahin-i-Ahmadiyya I wrote, at one time, that the Messiah, son of Mary, could descend from the heavens. Later on, however, I put forth that I, myself, am the Messiah expected to come in the later times. The basis of the contradiction in that case was the same. Although, in Barahin-i-Ahmadiyya itself, the Lord God called me Isa and also said to me that the tiding of my advent had been given earlier by God and His Apostle. Since, however, a portion of the Muslims happened to have become firm on the belief, and I myself believed the same, that Hazrat Isa would come down from the heavens, I endeavoured to take the Wahyi at the apparent level; in fact, I watered it down in interpretation, and clung to the former view I had shared with the rest of the Muslims; and this was the view I did my best to propagate in Barahin-i-Ahmadiyya. Later on,