Barahin-e-Ahmadiyya Part V — Page 510
510 BARĀHIN-E-AHMADIYYA - PART FIVE it was concluded that-God forbid-'Īsā was accursed and estranged from the divine court and was not raised towards God Almighty. Through the word مُتَوَفِّيكَ mutawaffika God testified that Īsā died a natural death, but He did not stop there. He then explained the true meaning of the word مُتَوَفِّيكَ ]mutawaffika]—i. e. to die a natural death- through the verse مَا قَتَلُوْهُ وَمَا صَلَبُوْهُ ]they neither killed nor crucified him[ and the verse وَمَا قَتَلُوهُ يَقِينًا ]and they were not certain that they had killed him']. For, when someone has died without any external causes such as murder etc. , it will be understood concerning him that he has died a natural death. Thus, there is no doubt that the statement وَمَا قَتَلُوْهُ وَمَا صَلَبُوْهُ ['and they neither killed nor crucified him'] has come as explanation for the word مُتَوَفِّيكَ ]mutawaffika-'will cause you to die a natural death'[. And once absence of killing and crucifixion has been proven, then, in accordance with the maxim, 'When the premise is falsified, the conclu- sion is also falsified', it stands proven that the exaltation of Hadrat 'Isā was spiritual; and that is what we had set out to prove. I will now return to the earlier discussion. It is an established fact that wherever the word تونی tawaffi] is used in a statement, wherein God is the fail [subject] and some person specified by name is the maful bihi [object], such a sentence always means that God has caused that person to die or will cause him to die. It can have no other meaning at all. A long time has elapsed since I published an announcement regarding this established fact and challenged that if anyone produced, contrary to the above, any statement from ahādīth or from authentic collections of Arabic poetry where the word توفی [tawaffi] is used, and where God is the subject and a proper noun is the object-i. e. someone who has been identified by name is the object-and yet it does not mean 'causing to die, I shall give a reward of this much amount to such a person. No one has answered this chal- lenge to this day. Now, in order to bring home this argument, I once again publicly offer 200 rupees that if any of my opponents does not consider this statement of mine to be convincing and conclusive, he should produce