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Book: Truth Prevails
Truth Prevails
Qazi Mohammad Nazir
Preface
Foreword
Chapter I
Chapter II
Chapter III
Chapter IV
Chapter V
Prophecy Concerning the Muslih Mau’ud
    A Dangerous Interpolation by Mr. Faruqi  
    Mr. Faruqi’s Genius for Mixing Up Thread Ends  
    Identification of the Muslih Mau’ud  
    Wrong Statements by Mr. Faruqi  
    Mojaddid-i-Ahmadiyyat  
    Heartless Attack by Mr. Faruqi on the Illness of Hazrat Khalifatul Masih II  
    Dirty Allegations by Mr. Faruqi  
    The Fraud of Mobahila  
    Another Wrong Statement by Mr. Faruqi  
    Acquittal from Allegations  
    The Promised Joseph  
    Ejection of the Yazidis  
    Mischievous Note  
Chapter VI
Chapter VII
Download Truth Prevails in PDF Format (864 KB).
Download the original Urdu version of Truth Prevails, Ghalba-e-Haq, in PDF Format (11.8 MB).
Read the letter by Maha Dabbous written after her experience in the Lahori Sect.
 

Chapter V

Prophecy Concerning the Muslih Mau'ud

From page 30 to 50 of his book, Mr. Faruqi has devoted nearly 29 pages to a discussion of the prophecy of the Promised Messiah in regard to the Muslih Mau'ud, in the course of which discussion he has, unfortunately, tried to throw a shameful quantity of filth on Hazrat Khalifatul Masih II. In this connection, he has brought under discussion the question of Khilafat after the passing away of the Promised Messiah. We shall thrash out this question in a separate chapter.

The prophecy in regard to the Muslih Mau'ud is a sign of grace and mercy Allah pledged to bestow on the Promised Messiah following his deep and earnest prayers and solicitations for a concentrated period of forty days, in an intense devotion and contemplation. This pledge the Promised Messiah has set down in writing in an Ishtihar, a leaflet, dated February 20, 1886, to the following effect:

"This first prophecy, based on Revelation from God, The most honored, The most High, Merciful and Great, The most ascendant, Who has the power to encompass everything, jalla shanohu, wa azza ismohu, conveyed to Me, addressing me in the Revelation: "I give you a sign of grace and mercy, even as you had solicited from Me, so I have heard your entreaties and your prayers, in My mercy. I have placed among those accepted and your journey, which is a journey to Hosbiarpur and Ludhiana, I have made blessed for you. So a sign of power and grace, and nearness in favor is being given to you. A sign of grace and bounty, and on you is bestowed the key of victory and triumph. Ye, O' Victor, on you be peace. God said this, that those who seek life, should be released from the clutches of death, and those who lie inert in their graves, should come out, that the value and worth of Islam, and the eminence of the Word of God should become clear and manifest, that the truth should come, with all its blessings, and falsehood, with all its misfortune and curse should flee, that people should realize I am powerful. I do just what I like, so that they are convinced I am with you, and to those who do not yield faith to the existence of God, those who deny God, and deny the Deen of God, deny His Book, His pure apostle, Mohammad Mustafa, they see with the eyes of denial and falsification, they should get a clear sign and the path of the guilty one should become manifest. Therefore, rejoice that an impressive and imposing, and pure boy shall be given to you. A highly intelligent son shall be granted to you. That boy shall be of your own seed, from your own progeny and descent. A beautiful and pure boy comes to you as a guest. His name is Emanuel, and also Bashir. He has been gifted with a sacred soul. He is free from dirt and impurity of all kinds. He is the Light of God. Blessed is he who comes from heaven. With him is Fazl, who will come, with his coming. He has majesty and grandeur, and greatness, and wealth. He shall come into this world with his healing breath, and the blessings of the soul of truth he will cure many, purify many of sickness, and disease. He is the Word of God, since the mercy and grace of God and His sense of jealousy in point of love and honour, has sent him with His Word of Tamjid. He would be exceedinlgy intelligent and full of understanding, soft of heart he shall be made full of external and internal comprehension. He shall be one who would make three into four (meaning of this I have not able to grasp). Doshamba, (Monday) blessed Doshamba ! A son attractive for the heart renowned, and blessed. Manifester of the First and the Last, manifester of the truth and greatness, as though Allah Himself had come from heaven. His descent shall be exceedingly blessed, and a cause for the greatness and grandeur of God to be made manifest. Light comes, Light, whom God has touched with the perfumed essence of his approval. We shall put our soul into him and the shielding shadow of the Lord shall be with him. He would grow at a very great speed and he would work up the release of many. His fame shall spread to the corners of the earth, and nations receive blessings from him. Then to the focal point of his entity, he will be lifted into the heavens. And this is a matter already fully determined, fully decided."

In the eyes of members of Ahmadiyya Movement, this prophecy has been fulfilled in an impressive, grand manner, in the person and life of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II. Since this prophecy had been very helpful in the establishment of his Khilafat, and since leading Ahmadies of the Lahore Section, and some of their helpers, were opposed to his becoming Khalifa and desired very much to see him humbled in this trial of strength, they have done their best, in a number of ways, not to let membership of the Movement concentrate their mind on the question of this prophecy in order to keep the truth wrapped up for the general membership.

As chance would have it, in the wording of the prophecy, since there is an expression, immediately to comprehend, namely, "he would be the one to make three into four," and since the Promised Messiah himself had remarked that it had not been grasped by him, as to what it meant precisely, Maulvi Mohammad Ali has tried his best to turn and twist the meaning, to imply that the son in question would come in the fourth century after the Promised Messiah. So he wrote in his Al-Muslihil-Mau'ud:

"The way Hazrat Sahib has attempted to interpret this difficult passage, by trying to fit into it various meanings, such as the possibility that it might mean the promised son in some connection or agency, which, for instance might turn three months, or three hours, into four months, or four hours, similarly it is possible that the true meaning of the passage might well turn out to be the fourth century after the prophecy had been made, and that the Muslih Mau'ud in question might turn out to be one who would turn three centuries into four in the sense that he would follow the Promised Messiah in the fourth century after the prophecy had been made."

In his Khilafat-i-Mahmud and Muslihil Mau'ud, Mir Qasim Ali took Maulvi Mohammad Ali to task over the point, to the following effect:

"Would it not mean, that the agency to turn three centuries into four would be the fourth century, not the person of the Muslihil Mau'ud. Suppose the Muslih Mau'ud is not born in the fourth century; the fourth century, even then, would turn the third century into the fourth century or would it not? After the first century of any era has passed, does not the new century turn the first century into the second century? And does not the next century turn the period into the third century? Every one in his proper senses would perceive that the second century of any era turns the first century into the second century; similarly the third century turns the second one into the third century, and the fourth century would turn the third century into the fourth. No human being can turn the first, or second, or third century into the second, or third, or fourth century, quite irrespective of whether the Muslih Mau'ud had been born, or not. Only the fourth century would be able to turn the third century into the fourth century. This cannot be done by any kind of Muslih Mau'ud." (Khilafat-i-Mahmud, page 40)

Again:

"The person of the Muslih Mau'ud can form no bar against the advent of the fourth century. If you say that the Muslih Mau'ud would be born at the end of the day of the third century, and at the earliest commencement of the night between the third and fourth century, even then it would not be said, in human parlance, that the person born at this particular time, had turned the third century into the fourth. 1) Because this statement would be just a statement that he would be born on that particular day. There is no argument or reason to establish it. 2) Let us assume that this can happen, and it has actually taken place, even then the person of the Muslih Mau'ud will not turn the third century into the fourth, just as in the case of the first and second centuries there was no human-being to turn the first century into the second and second into the third. What turns one century into the second and the third or fourth century, is the passage of the required measure of time, nothing else. In the same way, what turns the third century into the fourth is the rolling of the days and nights, nothing else." (Khilafat-i-Mahmud, page 40)

Since, for Mr. Faruqi, the weakness of Maulvi Mohammad Ali's position in this discussion had become evident, that the Muslih Mau'ud would come in the fourth century after the Promised Messiah he has altogether abandoned that argument; and in Truth Triumphs, page 30, he writes:

"In 1886 A.D., Hazrat Mirza Ghulam Ahmad Sahib was given the glad tidings by Allah about a boy in his progeny, who would possess both worldly and outward rank and power as well as spiritual greatness and holiness. So in a `Notice' published on 20th February, 1886, Hazrat Mirza Sahib proclaimed this prophecy to the world, and gave one most important and mysterious sign of his identification that he would `increase three into four'. The exact time of birth of this great promised boy is known only to God, as without His Divine Communication, nobody can say for certain. It may be that this boy would be born in this very generation ; or the fact of his `increasing three into four' may mean that he would appear in the fourth generation. It can also be that he may not be a physical son but a `spiritual son', however Hazrat Mirza Ghulam Ahmad Sahib, like other such appointees from Allah naturally longed for this promise of Allah to be fullfilled in all its glory as soon as possible. So in the interpretation of this promise of Allah, he used his own personal judgement, and applied it to some of his own boys, which later on proved to be incorrect."

Allah's Promise that the Promised Son would be born within Nine Years.

In this passage Mr. Faruqi advances the view that the promised son may be born in the fourth generation after the Promised Messiah. But the Divine promise given to the Promised Messiah was that he would be born within nine years, in any case. We find that in the Leaflet published under title ishtihar wajibul-izhar, dated March 22, 1886, he wrote:

"To this time, March 22, 1886, no son has taken birth in my home, apart from two sons born earlier, now more than 20 or 22 years. But we know that such a son will, most certainly, be born within nine years, in fulfilment of Allah's promise. Sooner, or later, in any case, he will be born within this period."

We see here that Allah had promised that the promised son, the Muslih Mau'ud, would be born within nine years of the date when the passage was written. The meaning is, therefore absolutely clear that the son in question is one among the sons of the Promised Messiah born within this time limit of nine years.

To talk of a son to be born in the fourth century, or in the fourth generation, after the date specified here, is entirely irrelevant. We must mark the following words in the prophecy:

"That boy would be from your own seed, your own progeny and descendants."

These words give a clear indication that the son in question would be a son in the immediate first generation, not a distant descendant. To talk of the fourth generation in this context falls far too wide of the meaning. The fact that he was to take birth within nine years puts him firmly within the sons in the first generation from the Promised Messiah. The time limit of nine years was not on the basis of any desire of the Promised Messiah: it was definitely set down in the Divine promise itself, and we have to remember that "Allah never violates a pledge." (Al-Ra'd, 4: 32)

Evidently, the ambiguity in the expression, `He would make three into four' was to be cleared by the way itself the events would fall.

Element of Concealment in Prophecies

In the matter of principles relating to Prophecies, the usual way and style with Allah is that He maintains a measure, or element, of some concealment, that at the time a prophecy comes to be fulfilled, it should provide a test for those who witness it, to accept or reject it, according to their intelligence and sincerity in faith. Concerning the expression "He would make three into four", the Promised Messiah, openly, quite candidly, set it down that the meaning was not clear to him. But quite in the first place, the mind went to the conclusion that possibly there would be four sons, one of the four to be the Promised boy, the Muslih Mau'ud, though the reservation remained in the mind that the real meaning of the expression might well unfold itself to be entirely different from the one which appeared to be quite obvious. Later on, at one time, the Promised Messiah did draw a conclusion that he may come to be blessed with four sons and he expressed the idea that the Promised boy might turn out to be one of the three born earlier and when the time came for the fourth son to be born, he wrote in his work entitled Anjam-i-A'tham :

"In the regions of revealment, the soul of the fourth boy stirred in my loins." (Page 183)

Also that:

"Allah gave me the happy tiding of the fourth boy, and said that, undoubtedly, he would turn three into four." (Anjam-i-A'thum page 182)

Mr. Faruqi has also reproduced the following passage from Zamima Anjam-i-A'tham :

"...Then there was another Ilham which was proclaimed on 20th February, 1886, and that was that God will increase three into four. At that time there was no sign of my three sons (Mirza Mahmud Ahmad, Mirza Bashir Ahmad, and Mirza Sharif Ahmad) who are present now, so it seemed that the Ilham meant that first of all three sons will be given, and then another one will be added who will make the number four."

After giving this quotation, Mr. Faruqi writes:

"Now after this in 1899, the fourth son (Mubarak Ahmad) was born. After his birth Hazrat Mirza Sahib wrote clearly in his book Tiryaqul Qulub : `This prophecy of increasing three into four was announced on 20th February, 1886, and after the birth of the three sons e.g. Mahmud, Bashir, and Sharif, it was again mentioned in Anjam-i-A'tham, and its Appendix, that as informed by God, the Promised Muslih (or reformer) who will increase three into four will now appear."


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