Allegations on Revelations of the Promised Messiah (as)
Introduction
Opponents of the Jamaat claim that the Promised Messiah (as) received several ‘blasphemous revelations’. The Promised Messiah (as) will sometimes give the interpretation of the revelations right underneath them yet they will refuse to show this as it exposes the fallaciousness of their arguments. As we will see, their entire argument is based off selective quotations and deception.
Revelations to the Prophet (saw)
The Prophet (saw) was described metaphorically as being one with Allah (swt):
فَلَمْ تَقْتُلُوهُمْ وَلَـٰكِنَّ ٱللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـٰكِنَّ ٱللَّهَ رَمَىٰ ۚ وَلِيُبْلِىَ ٱلْمُؤْمِنِينَ مِنْهُ بَلَآءً حَسَنًا ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌۭ ١٧
It was not you ˹believers˺ who killed them, but it was Allah Who did so. Nor was it you ˹O Prophet˺ who threw ˹a handful of sand at the disbelievers˺, but it was Allah Who did so, rendering the believers a great favour. Surely Allah is All-Hearing, All-Knowing.
The Prophet’s (saw) hand being over the hands of the believers is described as Allah’s hand being over them:
إِنَّ ٱلَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ ٱللَّهَ يَدُ ٱللَّهِ فَوْقَ أَيْدِيهِمْ ۚ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفْسِهِۦ ۖ وَمَنْ أَوْفَىٰ بِمَا عَـٰهَدَ عَلَيْهُ ٱللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًۭا ١٠
Surely those who pledge allegiance to you ˹O Prophet˺ are actually pledging allegiance to Allah. Allah’s Hand is over theirs. Whoever breaks their pledge, it will only be to their own loss. And whoever fulfils their pledge to Allah, He will grant them a great reward.
He is commanded to call the believers ‘his servants’:
قُلْ يَـٰعِبَادِ ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ رَبَّكُمْ ۚ لِلَّذِينَ أَحْسَنُوا۟ فِى هَـٰذِهِ ٱلدُّنْيَا حَسَنَةٌۭ ۗ وَأَرْضُ ٱللَّهِ وَٰسِعَةٌ ۗ إِنَّمَا يُوَفَّى ٱلصَّـٰبِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍۢ ١٠
Say ˹O Prophet˺, “O My servants who believe! Be mindful of your Lord. Those who do good in this world will have a good reward. And Allah’s earth is spacious. Only those who endure patiently will be given their reward without limit.”
Names of Allah are only in the Quran or Hadith?
The argument that the only names of God that exist are those within the Quran and Sunnah is completely incorrect. The Prophet (saw) explicitly accepted the existence of names taught to creation and that Allah had kept to himself.
اللّهُـمَّ إِنِّي عَبْـدُكَ ابْنُ عَبْـدِكَ ابْنُ أَمَتِـكَ نَاصِيَتِي بِيَـدِكَ مَاضٍ فِيَّ حُكْمُكَ عَدْلٌ فِيَّ قَضَاؤكَ أَسْأَلُـكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّـيْتَ بِهِ نَفْسَكَ أِوْ أَنْزَلْتَـهُ فِي كِتَابِكَ أَوْ عَلَّمْـتَهُ أَحَداً مِنْ خَلْقِـكَ أَوِ اسْتَـأْثَرْتَ بِهِ فِي عِلْمِ الغَيْـبِ عِنْـدَكَ أَنْ تَجْـعَلَ القُرْآنَ رَبِيـعَ قَلْبِـي وَنورَ صَـدْرِي وجَلَاءَ حُـزْنِي وذَهَابَ هَمِّـي
O Allah, I am Your slave, and the son of Your male slave, and the son of your female slave. My forehead is in Your Hand (i.e. you have control over me). Your Judgment upon me is assured, and Your Decree concerning me is just. I ask You by every Name that You have named Yourself with, revealed in Your Book, taught any one of Your creation, or kept unto Yourself in the knowledge of the unseen that is with You, to make the Qur’an the spring of my heart, and the light of my chest, the banisher of my sadness, and the reliever of my distress.
Reference: Ahmad 1/391, and Al-Albani graded it authentic.
Core Revelation
This is the core revelation from where several allegations trace themselves to. We will address other allegations not found in this as well:
You are from Me and I am from you. The heaven and earth are with you as they are with Me. You are from Our water and the others are from dryness and you are to Me as My Uniqueness and you are to Me in a state of communion that is not known to anyone in the creation. God praises you from His throne. You have proceeded from Him and He has chosen you out of the whole world. You have a high station in My presence. I have chosen you for Myself. You are the light of the world. Wonderful is your status. I shall raise you to Myself, and shall grant dominance to your Community up to the Day of Judgment. You have been blessed and God has raised your status. You are God’s dignity, so He will not forsake you. You are the eternal word, so you will not be wiped out. I shall come to you with My hosts. My property, which had been plundered, will be bestowed on you. I shall honour you and guard you.
[Kitabul-Bariyyah, part 1, pp.75-77, First Edition, Rühäni Khaza’in, vol. 13, pp. 100-103]
‘You are from Me and I am from you’
This language is frequently used to describe attachment/detachment to a people and does not refer to physical fatherhood/sonship. The Quran states that those who follow someone is from them.
رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًۭا مِّنَ ٱلنَّاسِ ۖ فَمَن تَبِعَنِى فَإِنَّهُۥ مِنِّى ۖ وَمَنْ عَصَانِى فَإِنَّكَ غَفُورٌۭ رَّحِيمٌۭ ٣٦
My Lord! They have caused many people to go astray. So whoever follows me is from me, and whoever disobeys me—then surely You are ˹still˺ All-Forgiving, Most Merciful.
A Hadith in Bukhari states that the Ash’ari tribe are from the Prophet (saw) and he is from them, however they were not of the same tribe. This is because the Prophet (saw) was referring to obedience/attachment.
حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلاَءِ، حَدَّثَنَا حَمَّادُ بْنُ أُسَامَةَ، عَنْ بُرَيْدٍ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ” إِنَّ الأَشْعَرِيِّينَ إِذَا أَرْمَلُوا فِي الْغَزْوِ، أَوْ قَلَّ طَعَامُ عِيَالِهِمْ بِالْمَدِينَةِ جَمَعُوا مَا كَانَ عِنْدَهُمْ فِي ثَوْبٍ وَاحِدٍ، ثُمَّ اقْتَسَمُوهُ بَيْنَهُمْ فِي إِنَاءٍ وَاحِدٍ بِالسَّوِيَّةِ، فَهُمْ مِنِّي وَأَنَا مِنْهُمْ ”.
Narrated Abu Musa: The Prophet (ﷺ) said, “When the people of Ash`ari tribe ran short of food during the holy battles, or the food of their families in Medina ran short, they would collect all their remaining food in one sheet and then distribute it among themselves equally by measuring it with a bowl. So, these people are from me, and I am from them.”
‘You are from Our water and they are from dryness’
The opponents deceptively do not show that the Promised Messiah (as) himself explained the meaning of this revelation to refer to the water of faith not the semen of God (God forbid!)
In the revelation: ‘You are from Our water and they are from (fashal)’; by water is meant the water of faith, steadfastness, righteousness, loyalty, sincerity, and the love of God which is bestowed only by God. (fashal) means cowardice, which proceeds from Satan and is at the root of all faithlessness and viciousness. When steadfastness is lost a person leans towards sin. Thus cowardice proceeds from Satan and the water of righteous doctrine and pure conduct proceeds from God Almighty. When a child is conceived, if it is fortunate and destined to be righteous it is taken under the protection of Ruhul-Qudus [spirit of holiness] and if it is unfortunate and is destined to be vicious it is under the shadow of Satan. Satan has a part in it, and metaphorically it is called the progeny of Satan. And those who belong to God are attributed to Him; they have, in earlier scriptures, been metaphorically called sons of God.
[Anjam-e-Atham, pp. 56–57 footnote, Ruhani Khaza’in, vol. 11, pp. 56–57 footnote]
The same phrase ‘water of the heavens’ has been used to refer to the companions of the Prophet (saw):
حَدَّثَنَا سَعِيدُ بْنُ تَلِيدٍ، قَالَ أَخْبَرَنِي ابْنُ وَهْبٍ، قَالَ أَخْبَرَنِي جَرِيرُ بْنُ حَازِمٍ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم. حَدَّثَنَا سُلَيْمَانُ عَنْ حَمَّادِ بْنِ زَيْدٍ عَنْ أَيُّوبَ عَنْ مُحَمَّدٍ عَنْ أَبِي هُرَيْرَةَ {قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم} ” لَمْ يَكْذِبْ إِبْرَاهِيمُ إِلاَّ ثَلاَثَ كَذَبَاتٍ بَيْنَمَا إِبْرَاهِيمُ مَرَّ بِجَبَّارٍ وَمَعَهُ سَارَةُ ـ فَذَكَرَ الْحَدِيثَ ـ فَأَعْطَاهَا هَاجَرَ قَالَتْ كَفَّ اللَّهُ يَدَ الْكَافِرِ وَأَخْدَمَنِي آجَرَ ”. قَالَ أَبُو هُرَيْرَةَ فَتِلْكَ أُمُّكُمْ يَا بَنِي مَاءِ السَّمَاءِ.
Narrated Abu Huraira: The Prophet (ﷺ) said: Abraham did not tell lies except three. (One of them was) when Abraham passed by a tyrant and (his wife) Sara was accompanying him (Abu Huraira then mentioned the whole narration and said: ) (The tyrant) gave her Hajar. Sara said, “Allah saved me from the hands of the Kafir (i.e. infidel) and gave me Hajar to serve me.” (Abu Huraira added: ) That (Hajar) is your mother, O Banu Ma’-As-Sama’ (i.e., the Arabs).
“قال كثيرون المراد ببني ماء السماء العرب كلهم لخلوص نسبهم وصفائه…”
“Many have said: The intended meaning of ‘sons of the water of the sky’ is all of the Arabs, due to the purity and clarity of their lineage…“
[Sahih Muslim bi Sharh al-Nawawi, Vol. 15, p. 125, 1st Edition, 1349 AH / 1930 CE]
‘You are to me like my unity’
The opponents one again refuse to mention the interpretation given to this by the Promised Messiah (as) as meaning that he is close to Allah (swt) and that Allah (swt) loves him.
“انت منی بمنزلة توحیدی وتفریدی فحان ان تعان وتعرف بین الناس۔ یعنی تو مجھ سے ایسا قرب رکھتا ہے اور ایسا ہی میں تجھے چاہتا ہوں جیسا کہ اپنی توحید اور تفرید کو سو جیسا کہ میں اپنی توحید کی شہرت چاہتا ہوں ایسا ہی تجھے دنیا میں مشہور کروں گا۔ اور ہر ایک جگہ جو میرا نام جائے گا تیرا نام بھی ساتھ ہوگا۔”
“You are to Me like My Unity and My Singularity, so the time has come for you to be helped and made known among the people. Meaning, you hold such closeness to Me, and I love you just as [I love] My Unity and Singularity. So, just as I desire the renown of My Unity, similarly I will make you famous in the world. And everywhere My name goes, your name will also accompany it.”
[Ruhani Khazain, Vol. 17, Zamima Tuhfa Golarviyya, p. 61]
‘You have proceeded from him’
This does not entail fatherhood at all. The Quran refers to Jesus as a word that proceeded from Allah (swt).
يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ وَلَا تَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ إِنَّمَا ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلْقَىٰهَآ إِلَىٰ مَرْيَمَ وَرُوحٌۭ مِّنْهُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۖ وَلَا تَقُولُوا۟ ثَلَـٰثَةٌ ۚ ٱنتَهُوا۟ خَيْرًۭا لَّكُمْ ۚ إِنَّمَا ٱللَّهُ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ سُبْحَـٰنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٌۭ ۘ لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَكَفَىٰ بِٱللَّهِ وَكِيلًۭا ١٧١
O People of the Book! Do not go to extremes regarding your faith; say nothing about Allah except the truth. The Messiah, Jesus, son of Mary, was no more than a messenger of Allah and the fulfilment of His Word through Mary and a spirit from Him. So believe in Allah and His messengers and do not say, “Trinity.” Stop!—for your own good. Allah is only One God. Glory be to Him! He is far above having a son! To Him belongs whatever is in the heavens and whatever is on the earth. And Allah is sufficient as a Trustee of Affairs.
‘I have chosen you for Myself’
There is nothing objectionable about this. The Quran uses this for Musa (as).
وَٱصْطَنَعْتُكَ لِنَفْسِى ٤١
I have chosen you for Myself.
‘You are God’s glory’
This explicitly refers to the Promised Messiah (as) being a manifestation of God’s dignity/glory so he will not be forsaken.
“You are God’s dignity, so He will not forsake you.”
[Kitabul-Bariyyah, part 1, pp.75-77, First Edition, Rühäni Khaza’in, vol. 13, pp. 100-103]
‘You are the eternal word’
Isa (as) is referred to as the word of God in the Quran and the words of God are eternal.
يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ وَلَا تَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ إِنَّمَا ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلْقَىٰهَآ إِلَىٰ مَرْيَمَ وَرُوحٌۭ مِّنْهُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۖ وَلَا تَقُولُوا۟ ثَلَـٰثَةٌ ۚ ٱنتَهُوا۟ خَيْرًۭا لَّكُمْ ۚ إِنَّمَا ٱللَّهُ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ سُبْحَـٰنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٌۭ ۘ لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَكَفَىٰ بِٱللَّهِ وَكِيلًۭا ١٧١
People of the Book, do not go to excess in your religion, and do not say anything about God except the truth: the Messiah, Jesus, son of Mary, was nothing more than a messenger of God, His word, directed to Mary, a spirit from Him. So believe in God and His messengers and do not speak of a ‘Trinity’- stop [this], that is better for you- God is only one God, He is far above having a son, everything in the heavens and earth belongs to Him and He is the best one to trust.
The revelation specifies the meaning as referring to the Promised Messiah (as) not being wiped out. Obviously, the Promised Messiah (as) was to pass away so this refers to his mission being fulfilled and not prevented and the eternal word being fulfilled.
“You are the eternal word, so you will not be wiped out.“
[Kitabul-Bariyyah, part 1, pp.75-77, First Edition, Rühäni Khaza’in, vol. 13, pp. 100-103]
‘I saw that I myself was God…My eye became His eye, My ears His ears, my tongue His tongue…His divinity was in me’
The opponents deliberately miss the fact that this was a Kashf (a vision) and visions require interpretation.
“‘In a vision I saw that I myself was God and believed myself to be such. I felt that I had no will or thought or action of my own left, and that I had become like something which was being completely overpowered by something else that had absorbed me wholly so that my own being had completely disappeared. I saw the divine spirit envelop my soul and covering my body hide me completely in itself so that not a particle of me remained. I beheld myself as if all my limbs had become His, my eyes had become His eyes, my ears had become His ears and my tongue had become His tongue. My Lord seized me with such great force that I disappeared in Him and I felt that His power was surging in me and that His divinity was coursing through me. The Lord of honor then set His camp around my heart and the Lord of power ground down my soul so that there was no more of me nor any desire of mine left. My whole structure was demolished and only the structure of the Lord of the universe remained visible.
The Divine overcame me with such force that I was drawn to Him from the hair of my head to the nails of my toes. Then I became all spirit which had no body and became an oil which had no dregs. I was separated completely from my ego and I became like something which was not visible or like a drop which had become merged in the ocean so that the ocean comprehended it in its vastness. I no longer knew what I had been before nor what my being was. Divinity coursed through my veins and muscles. I was completely lost to myself and God Almighty employed my limbs for His purpose and took possession of me with such force that nothing exceeded it. By this seizure I became non existent. I believed that my limbs had become God’s limbs and I imagined that I had discarded my own being and had departed from my existence, and that no associate or claimant had remained as an obstruction. God Almighty entered wholly into my being and my anger and my gentleness, and my bitterness and my sweetness and my movement and my inertness all became His. In this condition I said: I desire a new universe, a new heaven and a new earth”
[Kitabul Bariyyah, Pages 85-87, Ruhani Khazain, Volume 13 Pages 103-105]
In the famous book on interpretations of dreams, Ibn-e-Sirin states that to see oneself as God means one has been guided to the right path.
If someone sees in a dream that he has become God, the interpretation is that he has been guided to the right path.
[Ta’tirul- Anam fi Ta’biril-Manam, by Ibn-e-Sirin of Egypt, pg. 9]
In a Hadith in Bukhari it states that Allah (swt) becomes the hearing with which a believer hears, his sense of sight, his hand and his leg. Will the opponents declare this to be blasphemous?
حَدَّثَنِي مُحَمَّدُ بْنُ عُثْمَانَ، حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلاَلٍ، حَدَّثَنِي شَرِيكُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي نَمِرٍ، عَنْ عَطَاءٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ إِنَّ اللَّهَ قَالَ مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَىَّ عَبْدِي بِشَىْءٍ أَحَبَّ إِلَىَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَىَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطُشُ بِهَا وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لأُعْطِيَنَّهُ، وَلَئِنِ اسْتَعَاذَنِي لأُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ عَنْ شَىْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ الْمُؤْمِنِ، يَكْرَهُ الْمَوْتَ وَأَنَا أَكْرَهُ مَسَاءَتَهُ ”.
Narrated Abu Huraira:Allah’s Messenger (ﷺ) said, “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.”
[Sahih Bukhari, Hadith #6502]
If one objects to the existence of this Kashf in the first place, Rasul (saw) saw himself wearing golden bracelets in his vision yet golden bracelets are Haram for men. This is obviously not objectionable as it is a vision that requires interpretation and prohibition does not apply to dreams only walking acts.
وَحَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، قَالَ هَذَا مَا حَدَّثَنَا أَبُو هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم . فَذَكَرَ أَحَادِيثَ مِنْهَا وَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” بَيْنَا أَنَا نَائِمٌ أُتِيتُ خَزَائِنَ الأَرْضِ فَوَضَعَ فِي يَدَىَّ أُسْوَارَيْنِ مِنْ ذَهَبٍ فَكَبُرَا عَلَىَّ وَأَهَمَّانِي فَأُوحِيَ إِلَىَّ أَنِ انْفُخْهُمَا فَنَفَخْتُهُمَا فَذَهَبَا فَأَوَّلْتُهُمَا الْكَذَّابَيْنِ اللَّذَيْنِ أَنَا بَيْنَهُمَا صَاحِبَ صَنْعَاءَ وَصَاحِبَ الْيَمَامَةِ ” .
Abu Huraira reported Allah’s Messenger (ﷺ) as saying: While I was sleeping, the treasures of the earth were presented to me and I was made to wear in my hands two gold bangles. I felt a sort of burden upon me and I was disturbed and it was suggested to me that I should blow over them, so I blew and both of them disappeared. I interpreted them as two great liars who would appear at any time, one is the inhabitant of San`a’ and the other is that of Yamama.
After quoting the revelation under discussion, the Promised Messiah (as) states:
These are the revelations from the Exalted God about myself which have been disclosed to me. There are many other revelations of this kind which I have been publishing for about twenty-five years, and many of these have been published in my book Bara¯hı¯n Ahmadiyya and other books. Now let the respected Christian clergymen think and reflect and compare these revelations with those of Jesus the Messiah, and then let them testify with fairness whether those revelations of Jesus from which they infer his Divinity say anything more than these revelations. Is it not true that if someone’s Divinity can be inferred from such revelations and statements then from these revelations of mine my Divinity — I seek refuge with God — will be better established than that of Jesus. And more than that of anyone, the Divinity of our leader and master, the Holy Prophet Muhammad, on whom be peace and the blessings of Allah, can be established. For, his revelation does not only contain the verse “those who swear allegiance to thee do but swear allegiance to Allah”, and not only that the Exalted God has called the Holy Prophet’s hand as God’s own hand (48:10), and has declared each of his actions as God’s own action, and by saying “Nor does he speak out of desire, it is naught but revelation that is revealed” (53:3–4) He has declared all his words to be God’s own words, but at one place He has called all the people his [the Holy Prophet’s] servants, as He has said: “[O Prophet] say [to people]: O my servants”. (39:53) Hence it is obvious that the Divinity of our Prophet, on whom be peace and the blessings of Allah, can be established so plainly and clearly from these sacred words that the Divinity of Jesus cannot possibly be established to the same degree from the statements in the Gospels.[Kitab-ul-Bariyyah, pg 103-104 [Translation by Lahori Ahmadis]
![[Kitab-ul-Bariyyah, pg 103-104 [Translation by Lahori Ahmadis]](https://whiteminaret.org/wp-content/uploads/2022/12/allegation-god-kitabbirya-promised-messiah-2.png){kind=link}
In a state of vision I saw that I had created a new earth and a new heaven and then I said: Now let us create man. At this the ignorant maulavis raised a cry: Watch now, this man claims to be God. Actually, the meaning of the vision was that God will bring about through me such a change as if the heaven and the earth had been renewed and true men will come into being.[Chashma-e-Masihi, p. 58 footnote, Ruhani Khaza’in, vol. 20, pp. 375– 376 footnote translated in Tadhkirah English pp. 250]
He refers it back to the Hadith of Rasul (saw):
It was conveyed to me that when God Almighty determines to create a man He creates the heavens and the earth and all that is necessary in six days and creates Adam towards the end of the sixth day. This is His settled way. It was also conveyed to me that the creation of a new heaven and new earth, which I saw in my vision, indicated heavenly and earthly support and provision of appropriate means for the achievement of the true purpose and the bringing into being of people with natures fitted to make them righteous and pure. It was also conveyed to me that Allah the Almighty commands from heaven everyone with the appropriate nature to become ready to help His servant and to run towards him. I had seen this vision in Rabi‘uth-Thani, 1309 AH, Allah be praised for this. This did not mean pantheism or incarnation of God, but was illustration of the hadith mentioned in Sahih Bukhariwhich describes how through voluntary prayer the virtuous draw near to God.
[A’ina-e-Kamalat-e-Islam, pp. 564–566, Ruhani Khaza’in, vol. 5, p. 564–566 translated in Tadhkirah English pp. 250-251]
‘O Moon! O Sun! You are from Me and I am from you’
The meaning of this revelation is that the light of the Promised Messiah (as) is from the bounty of God and that he will manifest his glorious light through the Promised Messiah (as). Once again, the opponents refuse to show the explanations of the Promised Messiah (as):
“Likewise, in the following revelation, I was given the glad tidings of the spread of Islam through me. God addressed me saying: that is, ‘O Moon and O Sun! You are of Me and I am of you.’ In this Divine Revelation, God has first called me the moon and given Himself the title of the Sun. This means that just as the moon receives its glow through the bounty and benevolence of the sun, so is my light a result of the bounty and beneficence of God. Then God has called Himself the Moon and named me the sun. This indicates that He will manifest His glorious light through me. He was hidden, but shall now be manifested through me. The world was unaware of His radiance, but now, through me, His awe-inspiring light will spread all over the world. Just as a bolt of lightning illuminates the whole sky in a flash, so shall all this come to pass in this age” [Divine Manifestations pages 4-5]
“O Moon! O Sun! You are from Me and I am from you.” Anyone can construe these words to mean whatever he likes, but their true meaning is that God first made me the ‘Moon’, for, like the Moon, I was manifested through the True Sun; thereafter, He became the ‘Moon’, for the light of His Glory shone through me and will continue to do so.
[Fountain of Christianity, page 54]
‘You are to me like my son’
The Promised Messiah (as) explains this is not literal and is metaphorical:
Allah the Almighty is Holy, without a son. This revelation is metaphorical as is the case with the following commandment of God: فَاذْكُرُوا اللهَ كَذِكُرِكُمُ أبَاءَكُمُ [Sürah al-Baqarah, 2:201] That is, remember God in the way that you remember your fathers. The Holy Quran is full of such metaphors. Those who understand and possess erudition see nothing amiss in this. Thus, these words are not incongruous and similar examples can be found in multiple divine Scriptures and the sayings of those Holy people who are often referred to as Sufis. Thus, O people of understanding! Do not be hasty in coming to a decision about me.
“It must be remembered that God the Most High is clear of having any sons. No one is His partner and no one is His son. No one has the right to say ‘I am God’ or ‘I am the son of God’. These words here are metaphorical and figurative. In the Holy Quran God has declared the hand of the Holy Prophet Muhammad as His own hand and said: ‘It is the hand of Allah that is above their hands’ (48:11). Similarly, instead of ‘Say, O servants of Allah’, He revealed: ‘Say, O My servants’ (39:11), and also said: ‘Remember Allah as you remember your forefathers’ (2:201). So you must read the word of God with intelligence and caution, and accept these as allegorical matters, and don’t try to determine their exact nature. Leave the actual nature to God and believe that God is clear of taking anyone as son although much is found in his revelation as allegory. Save yourself from following the allegorical matters and being destroyed thereby. Among the revelations about me which are in clear words there is this one which is recorded in Barahin Ahmadiyya: ‘Say, I am a mortal like you. It is revealed to me that your God is only One God, and all good lies in the Quran’.”
[Dafi‘ul-Bala; Ruhani Khaza’in, v. 18, p. 227, footnote]
‘I would not have created the universe’
This does not refer to the physical universe. The Promised Messiah (as) explains that whenever a spiritual reformer comes, a new spiritual heaven and spiritual earth is created.
On the appearance of every great spiritual reformer a new spiritual heaven and a new spiritual earth is created. That is to say, angels are appointed to help in the achievement of the purposes of the reformer and people with eager temperaments are guided towards him. This revelation refers to the same phenomenon.
[Haqiqatul-Wahi, p. 99 footnote, Rühāni Khază’in, vol. 22, p. 102 footnote]
‘I can be wrong and I can be right…I hesitate’
The opponents once again refuse to show the explanation of the Promised Messiah (as) for this revelation. He explains ti means that sometimes Allah (swt) cancels his intent and decree and other times, it is fulfilled.
”The words of this divine revelation literally means that: At times, I will fault and at times be right; meaning that sometimes I will do as I wish and at other times I will not. And sometimes my intent would be achieved, and other times not. Such words do occur in the Word of God Almighty. As a hadith narrates [that Allah the Almighty says]: ‘At times, I hesitate to take the soul of a believer;’ whereas Allah is free from hesitation. This revelation that ‘Sometimes My intent is achieved and others not’ has a similar import. It means that sometimes I cancel My intent and decree, and others it is fulfilled as I desire.”
[Haqiqatul -Wahi, p. 103 footnote, Ruhani Khaza’in, vol. 22, p. 106 footnote]
This concept is proven from the Quran where it states that Allah cancels what he wills and confirms what he wills:
يَمْحُوا۟ ٱللَّهُ مَا يَشَآءُ وَيُثْبِتُ ۖ وَعِندَهُۥٓ أُمُّ ٱلْكِتَـٰبِ ٣٩
God erases or confirms whatever He will, and the source of Scripture is with Him.
The Hadith referred to is from Bukhari and it states that Allah (swt) ‘hesitates’:
حَدَّثَنِي مُحَمَّدُ بْنُ عُثْمَانَ، حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلاَلٍ، حَدَّثَنِي شَرِيكُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي نَمِرٍ، عَنْ عَطَاءٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ إِنَّ اللَّهَ قَالَ مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَىَّ عَبْدِي بِشَىْءٍ أَحَبَّ إِلَىَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَىَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطُشُ بِهَا وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لأُعْطِيَنَّهُ، وَلَئِنِ اسْتَعَاذَنِي لأُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ عَنْ شَىْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ الْمُؤْمِنِ، يَكْرَهُ الْمَوْتَ وَأَنَا أَكْرَهُ مَسَاءَتَهُ ”.Narrated Abu Huraira:Allah’s Messenger (ﷺ) said, “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.”
[Sahih Bukhari, Hadith #6502]
Such phrases don’t always have to be taken literally as we know that Allah (swt) doesn’t literally hesitate. The Quran, also, states that Allah (swt) will forget the disbelievers yet we know this isn’t a literal ‘forgetting’:
وَقِيلَ ٱلْيَوْمَ نَنسَىٰكُمْ كَمَا نَسِيتُمْ لِقَآءَ يَوْمِكُمْ هَـٰذَا وَمَأْوَىٰكُمُ ٱلنَّارُ وَمَا لَكُم مِّن نَّـٰصِرِينَ ٣٤
It will be said, ‘Today We shall forget you just as you forgot your appointment with this Day. The Fire will be your home and no one will help you,
They desire to see menstruation blood in you’
This is a ridiculous allegation, created by misreading of texts. Obviously, the Promised Messiah (as) didn’t believe he menstruated but he used that term to refer to impurity which he said he was free from:
یریدون ان یروا طمثک واللّٰہ یرید ان یریک انعامہ۔ الانعامات المتواترۃ۔ انت منی بمنزلۃ اولادی۔ واللّٰہ ولیک وربّک۔ فقلنا یانارکونی بردا۔ ان اللّٰہ مع الذین اتقوا والذین ہم یحسنون الحسنٰی
Translation: [Arabic] They desire to see menstruation blood in you. [That is, they are seeking to discover impurity and filth and vileness] but God desires to exhibit His continuous favours unto you.
How can they find in me any matter resembling menstruation and what trace of it is left in me, for God has converted, through holy changes, that matter into a handsome boy; and that handsome boy has the status of a son in the estimation of Allah, meaning that although the limbs of a child are nourished and developed through menstruation blood, the child cannot be called impure like menstruation. God has affirmed that I had developed from the state of impurity which is part of human nature into purity and that it is folly on the part of my opponents to seek impurity in me because I have become a pure child by the hand of Allah and like a son in His estimation. God is my Guardian and Providence. There is, thus, the resemblance of a paternal relationship. God has put down the fire which has been sought to be kindled through this book ‘Asa-e-Musa. God is with the righteous who carry out their duty to the utmost and mind the finer points of taqwa [fear of God].
[Arbain, no.4, Page 19, Footnote, Ruhani Khazain, Volume 17, Page 452]
Once again, he demonstrates that it refers to impurity and is hence juxtaposed with progeny.
On the morning of December 4, 1900, the Promised Messiahas said: Last night I was shown the appearance of Ilahi Bakhsh Accountant’s book, and then I received this revelation…
Referring to the revelation, he said: This revelation has an academic and philosophic aspect, which is related to the juxtaposition of [menstruation blood] and [my progeny]. What is the significance? That these people see you as an impure and useless thing, whereas they are not aware that [You are to Me like my progeny]. In short, this blessed revelation shows the ultimate destiny of the true Promised Messiah as against that of a victim of wrath and anger.
[al Hakam, Volume 4, number 44, December 10, 1900]
Ismail Hakki Bursevi in his famous Tafsir, Ruh al Bayaan, mentions that menstruation in the terminology of the Sufis refers to an internal deficiency within their religious understanding:
’’کَمَا اَنَّ لِلنِّسَآءِ مَحِیْضًًا فِی الظَّاھِرِ وَھُوَ سَبِبُ نُقْصَانِ اِیْمَانِھِنَّ لِمَنْعِھِنَّ عَنِ الصَّلٰوۃِ وَالصَّوْمِ فَکَذٰلِکَ لِلرِّجَالِ مَحِیْضٌ فِی الْبَاطِنِ ھُوَ سَبَبُ نُقَصَانِ اِیْمَانِھِمْ لِمَنْعِھِمْ عَنْ حَقِیْقَۃِالصَّلٰوۃِ۔‘‘(روح البیان زیرآیت وَقَدِّمُوْا لِاَنْفُسِکُمْ وَاتَّقُوااللّٰہَ……الخ البقرۃ:۲۲۳)Meaning, “Just as women go through physical menstruation, which is a cause for deficiency in their faith as it prevents them from praying and fasting, men also go through an intrinsic menstruation, which creates a deficiency within them from understanding the reality of prayer. In the terminology of Sufis, this is called menstruation”
[Ruhul Bayaan Volume 1, Page 236]
‘I break the fast and observe the fast’
The Promised Messiah (as) explains that this refers to being quiet and breaking that silence regarding the attitude God would display with regard to the plague.
Maulānā ‘Abdul-Karīm submitted that this was a new name for God Almighty which we had not heard before. The Promised Messiah[as] said: Certainly, and so are the revelations concerning the plague, as for instance: أُفْطِرُ وَأَصُومُ, [that is, I break the fast and observe a fast]. How subtle are these phrases. God seems to be saying that He would adopt two attitudes with regard to the plague. For some time He would be quiet, that is, He would observe fast. And then for a time He would break the fast. This is what we have observed for some years. In the height of summer and in the depth of winter the plague is suppressed, that is the period of the fast; and in the February, March, and October etc., it rages fiercely, that is the time of the breaking of the fast. This revelation: إِنِّي أَنَا الصَّاعِقَةُ [Indeed I am the lightning] is of the same type of subtle revelation.
[al-Badr, vol. 1, no. 11, January 9, 1903, p. 86]
‘Indeed I am the lightening’
The Promised Messiah (as) explains that this is similar to the previous revelation and is a subtle revelation that it metaphorical and could refer to the attitude towards the plague.
Maulānā ‘Abdul-Karīm submitted that this was a new name for God Almighty which we had not heard before. The Promised Messiah[as] said: Certainly, and so are the revelations concerning the plague, as for instance: أُفْطِرُ وَأَصُومُ, [that is, I break the fast and observe a fast]. How subtle are these phrases. God seems to be saying that He would adopt two attitudes with regard to the plague. For some time He would be quiet, that is, He would observe fast. And then for a time He would break the fast. This is what we have observed for some years. In the height of summer and in the depth of winter the plague is suppressed, that is the period of the fast; and in the February, March, and October etc., it rages fiercely, that is the time of the breaking of the fast. This revelation: إِنِّي أَنَا الصَّاعِقَةُ [Indeed I am the lightning] is of the same type of subtle revelation.
[al-Badr, vol. 1, no. 11, January 9, 1903, p. 86]
The Prophet (saw) stated that Allah (swt) refers himself as ‘Time’, however, we know that Allah (swt) isn’t literally time.
حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” قَالَ اللَّهُ عَزَّ وَجَلَّ يُؤْذِينِي ابْنُ آدَمَ، يَسُبُّ الدَّهْرَ وَأَنَا الدَّهْرُ، بِيَدِي الأَمْرُ، أُقَلِّبُ اللَّيْلَ وَالنَّهَارَ ”.
Narrated Abu Huraira: Allah’s Messenger (ﷺ) said, “Allah said, ‘The son of Adam hurts me for he abuses Time though I am Time: in My Hands are all things, and I cause the revolution of day and night.’
‘You are my purpose’
The revelation quoted is:
Good news for you, O My Ahmad. You are My purpose and are with Me. I have planted your honour with My own hand.[Ruhani Khazain, Volume 22, Page 82]
However, the Murad (purpose) being described is not the terminus of God’s intent in creating the whole universe. For every person appointed to an office, God has a distinct and separate Murad. The word is a common noun and refers to the office – not the person. This refers to the Promised Messiah (as) being raised in this age as being intended (the office of Mahdi-hood and the office of Messiah-ship).
This refers to the same concept that the Promised Messiah (as) mentioned in one of his couplets:
قت تھا وقتِ مسیحا نہ كسى اَور كا وقت
میں نہ آتا تو كوئى اَور ہى آیا ہوتا
“This was indeed the appointed time for none other than the Messiah; Had I not been appointed, someone else would surely have appeared!”
[Durr-e-Sameen, p. 196]
This demonstrates that it was the age in which the Promised Messiah (as) was to be raised and that if he hadn’t appeared, someone else would have. Hence, the purpose being referred to is that of the office of Messiah-ship.
Conclusion
As we have seen, those who raise allegations on the revelations of the Promised Messiah (as), continuously misquote his works, refuse to quote his explanations and if held accountable to the language utilised in the Quran and Sunnah, would themselves have to accept what they are accusing others of.