Hadhrat Masih Maud al-Islam has written in Ayn al-Kamalat al-Islam, he quoted the page 254-255, where Hadhrat Masih Maud al-Islam said, God Almighty revealed to him that Hadhrat Masih al-Islam has been informed that his nation has gone into astray or they indulge in partnership or infidelity like this. But this is quite contrary to another holy verse, Surah Mayalah, in which the same question was asked on the Day of Resurrection.
Is there a Day of Resurrection mentioned? Nothing in the Surah verse, but in… So how does he infer from that verse that the Day of Resurrection is mentioned here? He quoted, I have seen in Surah, oh sorry, Tafseer-e-Sagheer in Hashirat. No, Tafseer-e-Sagheer is no authority for that man. The simple fact is, if he thinks this is in contradiction to what Hadhrat Masih Maud al-Islam has stated on the authority of revelation, then he first must prove the point. A Tafseer may infer something which may be wrong. Tafseer is based sometimes on possibilities.
A verse of the Holy Quran may mean a thing. One thing is certain about that verse, that it applies to the future time in relation to the time of Hadhrat Masih’s life on earth. A time in relation to that is referred which is future, comparatively. So that future may have been the Day of Resurrection, or that future may have been until the time of Hadhrat Sallallahu alaihi wa sallam’s appearance, or beyond that. So any time in future, this question was to be asked, again I say, by future I mean, future in relationship to Hadhrat Masih’s life on earth. So this question was to be asked of him in future. That is what has been mentioned in that verse. That could be the Day of Resurrection.
So anyone who infers that, that is his guess. It could be a day earlier. Any time between the time of crucifixion and the time of resurrection, this could have happened. So this is why sometimes we argue, while during our argument with non-Ahmadis, we consider both the possibilities. If you think that this conversation would take place, this dialogue would take place at the time of resurrection, then this is our argument. And Hadhrat Masih Maud alaihi wa sallam himself has taken this position, that if this dialogue is to be held at the time of resurrection, then Hadhrat Masih cannot take this position before God that I did not know anything about my people. When you made me to die, caused me to die, from then on I was unaware.
So that is just for the sake of argument, one may presume that this would have taken place on such and such occasion. But as I said, as far as the verses of the Holy Qur’an are concerned, they are open. Another argument could be forwarded in a different perspective altogether. One could say, all right, I don’t believe this is going to happen on the day of resurrection.
Any time after Jesus Christ was no longer seen on this earth, this could have happened. Hadhrat Masih Maud alaihi wa sallam in this revelation, if he has said that in so many words, has been definitely told by Allah that now after your coming, or at the time of your coming, I have informed Jesus Christ, peace be upon him, that that allegation against him no longer stands against him now. His representation has been sent on earth, and that representation has started fighting the cause of oneness of God against the so-called believer in Trinity.
So that means that dialogue may have been held at the time of Hadhrat Masih Maud alaihi wa sallam, which was mentioned in the Holy Qur’an, and Allah informed him of this. So there is no contradiction. It says that the Promised Messiah, peace be upon him, said that Allah has informed him that he has revealed to Hadhrat Isa ibn Maryam that his people will go astray.
But the question, on the Day of Judgment or otherwise, it says about whether he has told his people that they should take him and his mother as gods beside Allah. No, that’s not all. What Hadhrat Masih Maud alaihi wa sallam has argued is the second point, that Jesus Christ, while defending himself, says that after you gave me death, you caused me to die, from then on I am unaware of what happened to my people. That is the inference which Hadhrat Masih Maud alaihi wa sallam has drawn.
The actual words of the Holy Qur’an are these, Falamma tawaffatani kunta antar raqiba alaihim. In fact, what Hadhrat Masih Maud alaihi wa sallam is told according to the Holy Qur’an, The words which are attributed to Hadhrat Masih according to the Holy Qur’an are Falamma tawaffatani kunta antar raqiba alaihim. They literally mean that when you caused me to die, after that I am no longer responsible for whatever they might have done.
But when you say kunta antar raqiba, it may also mean you alone were witness over them. You alone were in the knowledge of what they were doing and I was not. That is also the exclusion of Hadhrat Masih himself. So Hadhrat Masih Maud alaihi wa sallam arguing this point has established this argument that if Hadhrat Masih alaihi wa sallam at the time of this conversation, this dialogue, was fully aware of what had happened to his people, he couldn’t have taken this position before God. Kunta antar raqiba alaihim. This position could only have been taken after his death.
So from this point, even from this point I mean, that objection of the questioner falls apart. Because we believe that he is dead already. Yes sir. You know? Yes sir. After death if he has been told, there is no contradiction between what Holy Qur’an tells and what Hadhrat Masih Maud alaihi wa sallam has revealed. Yes sir, but even though that Allah has revealed to him that his people are going to go astray, does not necessarily mean that he was also informed that his people are going to take him and his mother as gods beside Allah.
But when you say astray, obviously it means that. Not necessarily. Not necessarily, but now we don’t have the words of Hadhrat Masih Maud alaihi wa sallam before us. So it is just discussing things without any substantial material before us. Now you have pointed out to this, the discussion has become clearer after what you have pointed out. The person who has objected to that writing of Hadhrat Masih Maud alaihi wa sallam seems to be unaware of the issue of debate. Yes, that’s the point. Yes, totally unaware.
The issue Hadhrat Masih Maud alaihi wa sallam has raised is that from these verses one thing is positively established that before his death Hadhrat Masih was not aware of what was happening. Not at all. And because we believe he has died, so there is no contradiction between what Hadhrat Masih Maud alaihi wa sallam says and this verse. After the death, any time he could have been informed and there would be no contradiction. Maybe the questioner doesn’t believe that God can communicate with the souls.
Now I have come to think of it, it is quite appropriate and in fitness of things for Allah to have told Hadhrat Masih alaihi wa sallam that your people had gone astray and they had started doing this but now I have sent someone in your name as I had promised you and he has clarified the issue and you are no longer under any objection or any censure. So that would be so fine, I mean absolutely beautiful if it had happened. And so Hadhrat Masih Maud alaihi wa sallam has been revealed that it has happened exactly like that.
