Prophecy of Muṣleḥ Mau‘ūd(ra) - The Promised Reformer

Hazrat Khalīfatul-Masīḥ Vaa

The following is a synopsis of the Friday Sermon delivered by Hazrat Khalīfatul-Masīḥ Vaa on February 20, 2015. It is an edited and revised version of the English summary posted on alislām.org.

 

Huzooraa began the sermon by saying that the 20th of February is known in the Aḥmadīyya Jamā‘at with reference to the Muṣleḥ Mau‘ūdra (Promised Reformer) Prophecy. The Promised Messiahas had sought a sign from Allāh, the Exalted, in support of the truth of Islām. He did so because the attacks on Islām by non-Muslims had reached the height of intensity. And so, he worshipped in solitude for forty days. In response to having accepted his prayers, Allāh the Exalted, informed him of an extraordinary sign.

Huzooraa said that he would not be mentioning details of this extraordinary sign, as he had already delivered several sermons about it. Many gatherings are also held at this time of the year throughout all Jamā‘ats, where scholars and speakers discuss this subject in detail. These details are brought to the fore in meetings and Jalsas, which would be indeed taking place this year as well.

Huzooraa said that today he would be presenting what Hazrat Muṣleḥ Mau‘ūdra himself had said at various occasions about this prophecy. All the related aspects could not be attended to, but Huzooraa said that he would present a few quotes.

In 1944, presenting the background of this prophecy, Hazrat Muṣleḥ Mau‘ūdra said:

Fully 58 years ago, in 1886, in this city of Hoshiarpur, in this house that my finger is pointing at, an unknown, solitary, man from Qādiān, not known fully even to the people of his own town Qādiān, seeing the opposition that the people had towards Islām and its Founder, came to this humble place that was really a spare room of a much bigger house, to present himself in front of God, in solitude, to worship Him and seek his help and assistance. He stayed aloof from everyone and engaged in earnest prayers for forty days and God bestowed upon him a sign after these forty days of prayers. The sign was that, not only would I [God] fulfil these promises that I [God] have made with you and make your name reach the corners of the earth but in order to fulfil this promise with even greater splendor, I [God] shall bestow upon you a son who would be blessed with some special attributes and qualities. He would cause Islām to be spread to all parts of the earth. He would make the people understand the fine points of Divine knowledge. He would be a manifestation of God’s Mercy and Grace. And he would be bestowed the religious and worldly knowledge needed for the dissemination of Islām everywhere. And God would grant him a long life till he would attain fame the world over. (Anwārul ʻUlūm, Vol. 17, pp. 146-147)

Then, at another place Hazrat Muṣleḥ Mau‘ūdra said:

When this announcement was published, the enemies of the Movement began a long tirade of criticisms, and so on the 22nd of March, 1886, the Promised Messiahas published another announcement. The enemies had criticized that, what confidence can one have in a prophecy that says I will be blessed with a son, while it is known to all that sons are indeed born to people, and that it is rare, indeed, for there to be a person who does not have a son or has just daughters; ordinarily we see that sons are indeed born to people all the time and no one declares the birth of sons to be a special sign of any type; so if a son is born to you, how would this establish that, in this way a special sign of God has been manifested to the world?

Answering this objection of the people, the Promised Messiahas wrote in his announcement of March 22, 1886: “This is not just a prophecy but infact it is a grand heavenly sign which the Gracious God, Lord of Majesty, has manifested in support of the truth and greatness of the Holy Prophetsa, the gracious and merciful Muḥammad, the Chosen one.”

In this same announcement, the Promised Messiahas also stated that:

By the Grace of Allāh, the Exalted, and His Beneficence, and through the blessings of the Seal of the Prophets, may peace and blessings of Allāh be upon him, the Gracious God has, by accepting the prayers of this humble one, promised to send such a blessed soul whose manifest and subtle blessings shall spread throughout the earth. (Anwārul ʻUlūm, Vol. 17, pp. 529-530)

In fact, if the Promised Messiahas had simply announced the news of the birth of a son to him, even then, it would have been a prophecy, because there are some people in the world who are deprived of progeny. Secondly, when the Promised Messiahas made this announcement, he was more than fifty years of age, and there are thousands of people worldwide for whom birth of children stops after this age. Then, there are those who have only daughters born to them, and others who have male offspring(s), but their male children die after a short period of their birth. All of these possibilities or doubts were present here in the case of the Promised Messiahas as well!

So first, to give the news of the birth of a son is not in the power of any man. But, assuming for the sake of argument that the mere mention of the birth of a son is not worthy of being called a prophecy, the Promised Messiahas argues:

When did I just give the news that a boy would be born? I have not just said that a boy will be born to me; what I have said is that God, by accepting my prayers, has promised to send forth into the world such a blessed soul whose manifest and subtle blessings shall spread throughout the earth. (Anwārul ʻUlūm, Vol. 17, pp. 529-530)

Addressing some people who raised the objection that he was not the Muṣleḥ Mau‘ūd, he says:

Some people say that the Muṣleḥ Mau‘ūd would be born from some future progeny of the Promised Messiahas after some three or four hundred years later, and cannot come in the present age. Does no one from among them have the fear of God and look at the words of the prophecy and ponder over them? In fact, the Promised Messiahas writes that, at this time a criticism is levelled against Islām that it does not have the power to manifest any signs in its own support. Pandit Lekh Ram was one such person who was objecting and saying that if Islām was indeed true, then a sign should be shown. Indarman Muradabadi was also objecting, and saying that if Islām was indeed true, then a sign should be shown. The Promised Messiahas prostrated before God, and prayed, ‘O God, show such sign that will convince these sign seekers of the truth of Islām.’ Therefore, he had to show them such a sign that would convince the likes of Indarman Muradabadi and others. However, these allegers tell us that when the Promised Messiahas prayed to God, He gave him the glad tidings of a son to be born in three or four hundred years, who would be a sign of the truth of Islām. Is there anyone in the world, who would consider this sensible or reasonable? This is like the case of a very thirsty person who goes to someone’s door and says that he is extremely thirsty, and asks for water. And the other person responds by saying, ‘do not worry, I have written a letter to America; by the end of the year, I shall receive a high quality mixture, and i shall make you a sherbet next year to drink.’ Not even the craziest person will say such a thing; not even the craziest person would attribute such a thing to God and His Messenger.

So, Pandit Lekh Ram, Munshi Indirman Muradabadi and the Hindus of Qādiān were saying that the claim on behalf of Islām that its God has the power to show a sign in its support is totally false and without any basis, and that if there is any truth to this claim, then we should be shown a sign. And the Promised Messiahas prostrated before God, praying, ‘O God, I beseech you to show me a Sign of Thy Mercy, a Sign of Thy Power and Nearness.’ As such, this sign should have been shown in a close period, a period within which those who sought the sign were still alive to witness it. This is exactly what happened! In 1889, when I was born in accordance with the prophecy of Allāh Almighty, the people who had sought the sign from the Promised Messiahas were alive. Then, as I became older, the signs of Allāh, the Exalted, continued to manifest themselves increasingly. (Anwārul ʻUlūm, Vol. 17, pp. 222-223)

Recounting one of his own dreams, and how it precisely fits with the prophecy of Muṣleḥ Mau‘ūd made by the Promised Messiahas, Hazrat Muṣleḥ Mau‘ūdra writes,

I am going to mention the similarities that exist between my dream and the Muṣleḥ Mau‘ūd prophecy made by the Promised Messiahas. In my dream, I saw that the following phrase was made to issue forth from my tongue: [Arabic] Ana Al-Masīḥul Mau‘ūdu, Masīluhū wa Khalīfatuhu [I am the Promised Messiah, his likeness and his Successor].

For these words to issue forth from my mouth was such a perplexing phenomonon (Had this perplexing phemonon occurred while in conciousness, it would indeed have felt strange, but my condition became such even while in the dream) that I had almost woken up at the shock of how such words have issued forth from my mouth!

Afterwards, some friends drew my attention to the fact that the mention of Masīḥi nafs (messianic soul) is found in the Promised Messiah’sas announcement of February 20, 1886. Even though I had read that announcement on that day, these words of the announcment were not in my mind, when I was delivering the sermon. I believe, the second day after the sermon, Maulawī Ghulām Sarwar Ṣāḥib drew my attention to the fact that the announcement of the Promised Messiahas also states that he will come into the world and with his messianic qualities and the blessings of the spirit of truth, he shall heal the disorders of many. In this prophecy, also, the word Masīḥ has been used.

Second, I saw in a dream that I have had idols broken. An indication of this is also found in the second part of the prophecy of the Promised Messiahas; that is, with the blessings of the spirit of truth, he shall heal the disorders of many people. He states, that Rūhul aq (the spirit of truth) refers to the Spirit of Tauīd [Unity of God] and the fact that the Existence of God is the only Fundamental Truth, and all other things are mere reflections and shadows. Therefore, by Rūhul aq is meant the spirit of the Unity of God, through the blessings of which he would heal the the disorders of many.

Third, I also saw [in a dream] that I am running. Therefore, in the sermon I had mentioned that in the dream that not only am I quickly walking, but that I am running, while the earth goes on shrinking beneath my feet. The prophecy of the Promised Son also contains the words that he shall grow rapidly.

Similarly, I saw in the dream that I have travelled to some foreign countries, and there also, I have not stopped my work but rather intending to keep on progressing; for instance, I say, O Abdus -Shakūr [O Servant of the Most Appreciating God], now I shall proceed further ahead, and when I come back from this journey, I shall see if in this period you have established the Unity of God, eradictated polytheism, and established Islām and the teachings of the Promised Messiahas firmly in the hearts of the people. The Divine Words revealed upon the Promised Messiahas also point towards this; it is written that he shall attain fame to the very corners of the earth. These words also indicate that he shall travel great distances, and will keep treading.

Then, the prophecy mentions that he would be filled with secular and spiritual knowledge. This has also been indicated in my dream. So in my dream I am proclaiming very loudly that I am one who been given the knowledge of Islām, and the knowledge of Arabic, and who was given the philosophy of this language in the very lap of his mother, along with the breast milk he was nursed with.

Then, it was written [in the prophecy] that he would become a source of manifestation of God’s Glory. This is also clarified in my dream. As I have stated, in the dream my tongue was overtaken and God began to speak through my tongue; then, the Holy Prophetsa arrived, and spoke through my tongue, and then the Promised Messiahas came, and spoke through my tongue. This was an astonishing manifestation of God’s Glory, which was also mentioned in the prophecy. As such, this another similarity found in both [the prophecy and the dream].

Then it was written that he would be a person of majesty and grandeur and wealth. And these are the words of the prophecy. It has also been shown in the dream that there is a nation among which I appoint a person as its leader, and say to him, in these words, like a powerful king addresses his subordinate:

‘O Abdus-Shakūr, you shall be answerable to me in ensuring that in the shortest possible time, your country believes in the Unity of God, abandons polytheism, practices the teachings of the Holy Prophetsa, and up-keeps the sayings of the Promised Messiahas.’

These words made to issue forth from my tongue in the dream, can only belong to one possessed of majesty and grandeur.

And the mention, in the prophecy, that We shall pour Our Spirit into him, is an indication that the word of God shall descend upon him. This is also mentioned in the dream. Now, under Divine influence, in the dream I believe that I am no longer speaking, but that through Divine revelation, words are being issued forth from my mouth. As such, this part of the dream, in fact, points towards the fulflllment of these very words of the prophecy that ‘We shall pour Our Spirit into him.’                         (Friday Sermon, February 4, 1944, Khutbāt Mamūd, Vol. 25, pp. 69-71)

While addressing the 1936 Majlis Shūrā, when a large number of the Companions of the Promised Messiahas, as well as a majority of the Tabaʻīn (those who have seen the Companions) were present, Hazrat Muṣleḥ Mau‘ūdra said: (Here, Huzooraa highlighted the fact that this was about eight years before Hazrat Muṣleḥ Mau‘ūdra had made the actual claim that he himself was, indeed, the Muṣleḥ Mau‘ūd)

At this time, for our Jamāʻat, it is not just a question of Khīlāfat, there are two additional questions! One is the question of nearness to the time of prophethood, and the second is the question of the Promised Khīlāfat. These things are both such, as cannot be given to the believer of every Khalīfa! People who do Baīʻat a hundred or two hundred years from today, will not be recipients of these two things. The ordinary believers of that age aside, even the Khulafā’ will be in need of seeking guidance from my words, my actions, and my directives. Not just me, in fact, they will be in need of guidance from your words, your actions, and your directives. [He is speaking of the the Companions who were present]. They would be Khulafā’ of their time, but they would say that such person said or did such in that particular Khīlāfat, and we too should act on this.

So this is not just a question of Khīlāfat and Niẓām (Administrative System), but a question of faith. Then, it is not simply a question of Khīlāfat, but rather a question of Khīlāfat that is Mau‘ūd (Promised) Khīlāfat; a question of Khīlāfat that was established based on Revelation and Prophecy. One type of Khīlāfat is that which Allāh establishes through election, and then He accepts him, but this is not that type of Khīlāfat.

Huzooraa explained that Hazrat Muṣleḥ Mau‘ūdra stated in regards to his own Khīlāfat that he was not a Khalīfa because the Jamā‘at elected him after the demise of Hazrat Khalīfatul-Masīḥ Ira. He says,

I am also the Khalīfa because even before the Khīlāfat of Hazrat Khalīfatul-Masīḥ Ira, the Promised Messiahas had stated, based on Divine Revelation, that I would be a Khalīfa. Therefore, I am not just a Khalīfa, but rather the Mau‘ūd (Promised) Khalīfa. I am not commissioned by God (as a Prophet), but my voice is the Voice of God, because God Almighty gave the tidings of it through the Promised Messiahas. Therefore, the status of this Khīlāfat is in between Prophethood and Khīlāfat; and as such, this is not an opportunity the Jamā‘at should waste, and should and still manage to be victorious in the sight of God.

Just as it is true that Prophets of God do not appear every day, so it is also true that Mau‘ūd (Promised) Khalīfas do not appear every day! Similarly, the occasion to say that a Prophet of God said such a thing to us twenty-five, thirty-years ago, does not come very often! How can the same spirituality and feeling of nearness, that can develop in a person who has heard directly from a Prophet of God thirty years ago, arise in the heart of a person who says two hundred years ago, the Prophet of God said such? Because, the one who says it two hundred years cannot personally testify to it, while the one says it thirty years after can in fact personally testify to it. (Khutbāt Shūrā, Vol. 2, pp. 18-119)

Huzooraa explained that on this basis, Hazrat Muṣleḥ Mau‘ūdra said that the Khulafā’ who would come in future would seek state things taking guidance from the words of those of this time.

Anaswering people who questioned that if he was Muṣleḥ Mau‘ūd, why does he not make an announcement, Hazrat Muṣleḥ Mau‘ūdra made the announcement in 1944 and said:

People have tried that I should make the claim of being the Muṣleḥ Mau‘ūd, but really I have never felt the need for it. The opponents say that your followers call you the Muṣleḥ Mau‘ūd, but you do not claim it yourself. However, I say what need have I to make the claim? If I am the Muṣleḥ Mau‘ūd, then not claiming it, will not change my position in the least; when my stand is that a prophecy concerning one who not commissioned by God as a Messenger does not necessitate a claim, and a Mujaddid (Reformer) also falls into this non-commissioned one category. Then, what need do I have for making a claim? The Holy Prophetsa had made a prophecy concerning the railway. Is it necessary that the railway makes a claim? There is the prophecy concerning the Dajjāl - the anti-christ; is it necessary for the Dajjāl to make a claim? But yes, in the case of one commissioned by God, there is a need for a claim. For a non-commissioned one, even if he is not aware that a prophecy is fulfilled in his person, there is no harm done!

In the list of Mujaddidīn in Muslim Umma, which was published after been shown to the Promised Messiahas, how many were there who actually made a claim? I have heard, myself, heard the Promised Messiahas say that he also sees Aurangzaib as Mujaddid of his time. But did he make any such claim? Umar bin Abdul Aziz is referred to as a Mujaddid. Did he make a claim? So, it is not necessary for a non-commissioned one to make any claim. It is only necessary for those commissioned by God to make the claim that they are the ones referred to in the prophecies. In the case of a non-commissioned one, only their works need to look at; if the work is fulfilled, what need is there for a claim? In such a case, even if he continiously denies it, we would still say he is, indeed, the fulfillment of the prophecy.

Even if Umar bin Abdul Aziz had rejected being a Mujaddid, we could still have said he was the Mujaddid of his age, because for a Mujaddid there is no need to make a claim. A claim would only be needed for such Mujaddidin who have also been commissioned by God. But yes, those non-commissioned ones who revive Islām in their age, who destroy the attacks of enemies, we may call them a Mujaddid, eventhough may be completely unware of it.

Huzooraa explained that the work of a Mujaddid is, therefore, to revive the teachings of Islām and repel the attack of the enemies of Islām.

Hazrat Muṣleḥ Mau‘ūdra continues to say:

Indeed, a commissioned one can only be a Mujaddid who makes a claim, as was the case of the Promised Messiahas. Therefore, as far as I am concerned, there is no need for a claim to being the Muṣleḥ Mau‘ūd. And also, there is no need to worry about such questions of the opponents. There is absolutely no disrespect in this. The real honor is only that which is granted by Allāh, the Exalted, even if he is disgraced before the world. If he walks on God’s path, then he would surely be honoured in the court of God. Even If a person uses lies to prove his false claim and uses his connivance and machinations to attain honor, he cannot attain honor in the court of God. And one who has no honor in the court of God, has only lost and not gained anything, no matter how much he appears to be honorable, and will ultimately be debased! (Khutbāt Mamūd, Vol. 22, pp. 59-60)

Then, in 1944 when Hazrat Muṣleḥ Mau‘ūdra finally made the claim and announced that he was the Muṣleḥ Mau‘ūd, he said:

The members of our Jamā‘at repeatedly placed this and other such prophecies in front of me, and insisted I should declare being the one in whose person they have been fulfilled. But I always said to them, the prophecy itself manifests the person in whom it has been fulfilled, and if these prophecies are about me, the age shall, itself, attest to it that I am the one whom these prophecies relate to. And if they are not about me, the age, itself, shall attest against me. In both cases, there is no need for me to say anything. If these prophecies do not relate to me, then why would I become a sinner by saying they relate to me. And if they are indeed concerning me, then where is the need for me to act hastily. Time will manifest things on its own.

Thus, just as it was said in the revelation from God, they wondered if he is the one, or should we look for another one? The world asked this question so many times that a long period has passed. There is even a prophecy of the Promised Messiahas regarding a long period of passing. For example, the brothers of Hazrat Yusufas had said about Hazrat Yaqubas that you will keep talking like this about Yusuf till you reach near death, or are destroyed. The Promised Messiahas had this exact revelation. Similarly, the fact that he also had the revelation ‘I smell the fragrance of Yusuf’ also shows that it was the will of God that it should be manifested after a long period of time. I still firmly believe that even if I had not been informed by God that these prophecies are about me, right up to my death, and only the events, themselves, proved that these prophecies are fulfilled in my age and through my own hands, and therefore, I am their fulfillment, it would have been more than sufficient! For, the occurrence of a dream or revelation are only supplementary. Nevertheless, Allāh, the Exalted, has manifested this matter and given me knowledge of it, Himself, that the Muṣleḥ Mau‘ūd prophecies are about me. So for the first time, I asked for all those prophecies to be brought to me, and studied them with the intention of understanding their reality and see what Allāh, the Exalted, has stated therein.

Because the members of our Jamā‘at always considered these prophecies were about me, I would avoid reading and pondering over them, lest I entertain some incorrect thoughts in my mind. But, today for the first time, I read all those prophecies, and now after studying them, by the Grace of God Almighty, I can say with full certainty and authority that Allāh has indeed fulfilled this prophecy through my person. (Khutbāt Mamūd, Vol. 25, pp. 59-60)

Huzooraa mentioned that there was a time when Hazrat Muṣleḥ Mau‘ūdra said that there was no need for him to make any announcement. Then, the time came when Allāh made it clear and disclosed to him that he was indeed Muṣleḥ Mau‘ūd and that he should go ahead and make the announcement. At that time, he gave an open challenge to those who used to criticize him and those who did not believe. He said:

I say, and I say so swearing in the name of God Almighty, that I am the one in whose person the prophecy of the Muṣleḥ Mau‘ūd has been fulfilled, and I am the manifestation of those prophecies, which the Promised Messiahas made in regards to the Promised One. Whoever thinks I am guilty of fabrication or that I have used lies or falsehood in this matter should come forward and engage in a Mubāhala (prayer duel) with me - or should take an oath in the name of Allāh, and invoking the wrath of God on the liar, and announce that God has told him I am false. Then Allāh, the Exalted, would deliver His verdict by Heavenly Signs as to who is the liar and who is the truthful. (Anwārul ʻUlūm, Vol. 17, pp. 645)

Huzooraa continued to mention some remarks that relate to other parts of the prophecy. One part of the prophecy that said he would be filled with secular and spiritual knowledge, and manifest and subtle knowledge. Hazrat Muṣleḥ Mau‘ūdra refers to the secular, manifest part of the prophecy when he says:

What this means is that he will not go and learn secular knowledge, but rather he will be taught such knowledge by God Almighty. It needs to be remembered that it is not said here that he will be an expert in secular knowledge, but the words are, ‘he will be filled with secular knowledge.’ What this means is that some other power will teach him this secular knowledge. His own effort and concentration and struggle will not have anything to do with it. Here, by secular knowledge is not meant mathematics, science etc. because it states he will be “filled” with such knowledge, which indicates that he will be taught these by God Almighty. And saying God Almighty will teach, does not mean He will teach math, science and geography etc., but rather that He (God Almighty) will teach him knowledge of faith, and of the Holy Qur’ān. The manner in which I was taught, itself, shows there was no human effort involved. From among my teachers some are alive and some have passed away, and the greatest favor upon me from among them all is that of Hazrat Khalīfatul-Masīḥ Ira. (Anwārul ʻUlūm, Vol. 17, pp. 565-566)

Then he says:

Allāh, the Exalted, taught me the knowledge of the Holy Qur’ān through an Angel. And he has developed such an ability within me, as if a person is granted the key to a vast treasure. There is no scholar in the world who can compete with me, and upon whom I would not be able to establish the supremacy of the Holy Qur’ān.

Hazrat Muṣleḥ Mau‘ūdra was speaking at Lahore and said:

There is a university here, and there are many colleges. There are very big scholars present here. I say to all those scholars that the expert of any discpline should come before me, and can attempt to attack the Holy Qur’an through his knowledge; I shall be able to refute him and the world will see that I have overcome his objection. I claim that I will answer him based on the Holy Word of God, and I will refute his attack by use of the very verses of the Holy Qur’ān. (Anwārul ʻUlūm, Vol. 17, pp. 227)

In the book entitled, The Message of Aḥmadīyyat, Hazrat Muṣleḥ Mau‘ūdra states that he has been taught many things by Angels. At one place, he stated that an Angel taught him the meaning of Sūrah Fātia:

Since then so many meanings of Sūrah Fātiḥaḥ have been disclosed to me that there is no limit to them. And, it is my claim that for all spiritual knowledge and verities a person of any faith can derive from his/her entire holy scripture, I shall show far more than that just from Sūrah Fātiḥaḥ. I have been giving the world this challenge for the longest period of time, but till today no one has accepted this challenge.

Proof of the existence of God, proof of the Unity of God, the need of Prophethood and truth, the signs of perfect Sharī‘a and its need for humanity, prayer, decree, Resurrection and Day of Judgement, Heaven and Hell . . . Sūrah Fātiḥaḥ sheds such light on all these topics that thousands of pages of other sacred texts cannot provide mankind with such illumination. (Anwārul ʻUlūm, Vol. 20, pp. 567)

Then he said:

After taking on the responsibilities of Khīlāfat, Allāh, the Exalted, disclosed the verities and knowledge of the Holy Qur’ān in such abundance that now the Muslim umma is obliged till the Day of Judgement to study my books and derive benefit from them. What Islāmic issue is there which Allāh, the Exalted, has not made clear with all its details through me? The issue of Prophethood, disbelief, Khīlāfat, destiny, decree, the disclosure of the needed Qur’ānic teachings, Islāmic Economics, Islāmic Politics, Islāmic Sociology etc.; nothing substantive was available on these topics for the last 1,300 years.

I was the one whom Allāh blessed to perform this service of the faith, and it was through me that Allāh, the Exalted, opened the doors to the knowledge of the Qur’ānic verities regarding these topics, which friends and foes alike are copying these days. No matter if anyone abuses me a hundred-thousand times and says all manner of good or bad things to me in similar number, whichever person will desire to spread the teachings of Islām in the world, he will have to seek my help, and will never be able to remain outside the pale of being beholden to me, whether they are paighāmi (those Aḥmadis who turned away from Khīlāfat at the passing away of Hazrat Khalīfatul-Masīḥ Ira) or from Egypt, their progenies, whenever they will desire to be of service to the faith, they will have to read my books and try to derive benefit from them. Indeed I can say without any shadow of arrogance that from among the Khulafā’ the most material that has been gathered regarding these topics has been gotten together through me. So no matter what these people may say about me, and no matter how much they abuse me, if they will be the recipients of the knowledge of the Holy Qur’ān, it will be due to and through me and the world will be obliged to say to them that ‘O foolish ones, whatever it is that you have been bestowed you have gotten from him so with what guise are you opposing him.’ (Anwārul ʻUlūm, Vol. 15, pp. 587-588)

Then he said,

I delivered my first public address in 1907. It was the time of the Jalsa. Many people were gathered and Hazrat Khalīfatul-Masīḥ Ira also was present. I read the second rukū of Sūrah Luqmān and then presented its commentary. My own condition at that time was that because this was my first time and I was only 18 years old and there were so many high placed officials at it that upon beginning, everything became dark to me[,] and I had no idea of who was sitting in front of me and who was not. The speech lasted half an hour to forty-five minutes and when I sat down after making the speech, I recall that Hazrat Khalīfatul-Masīḥ Ira stood up and said,

Mian I give you congratulations, you have made such an excellent speech. I am not saying this to you to make you happy. I want to assure you that I am one who reads much and I have studied many great commentaries, but even I have learned from your speech such points as not only have I never read in any previous commentaries but which I did not know of before today.

Now this was the sheer Grace of Allāh, the Exalted, otherwise the reality is that up till that time, neither was my reading extensive, nor had I spent a large amount of time in pondering over the meanings of the Holy Qur’ān. Despite this, Allāh, the Exalted, caused to issue forth from my tongue such subtleties and verities which had not been mentioned ever before. (Khutbāt Mamūd, Vol. 22, pp. 472-473)

Elaborating on the following phrase in the prophecy: he would be filled with the Bātinī ‘Ulūm (spiritual or subtle and hidden knowledge), Hazrat Muṣleḥ Mau‘ūdra states:

By this phrase is meant subtleties and verities that relate specifically to God as, for example, knowledge of the unseen, which He reveals upon such of His servants as are given some special service to perform in the world so that their connection with God Almighty may be manifested and they may thus be able to refresh, rejuvenate and re-establish the faith of the people. So in this also Allāh, the Exalted, has blessed me in a most special way and I have been bestowed hundreds of dreams and revelations which have to do with the knowledge of the unseen . . .

Even during the very life of the Promised Messiahas when there was no question whatsoever of the idea even of Khīlāfat occurring in one’s mind, I received this revelation from Allāh, the Exalted, [Arabic]  ‘Surely, those people who will believe in you will prevail over those who will oppose you till the Day of Judgement.’ I conveyed this revelation to the Promised Messiahas and he noted it down. This is the same verse that comes in the Holy Qur’ān about Hazrat ‘Īsāas . . .

I have been conveying this revelation since a very long time to friends. Look how I was opposed, but how I was always bestowed victory. Those who refused to perform baī’at did immense propaganda, and said that the entire Jamā‘at is being destroyed for the sake of a child, but all their efforts proved vain. I was then so unware of these matters that when I heard this discussion, I wondered which child is being referred to. But, despite immense influence at the time, the propoganda of those who opposed me came to naught, and Allāh bestowed victory and success upon me. (Anwārul ʻUlūm, Vol. 17, pp. 579-581)

Elaborating on the part of the prophecy that states: ‘he will convert three into four,’ Hazrat Muṣleḥ Mau‘ūdra said:

It is not true that this is not fulfilled through me. I am the one who made three into four in many ways. First, in the way in which before me, Mirzā Sultan Aḥmad Ṣāḥib, Mirzā Faḍl Aḥmad Ṣāḥib and Bashir, the First were born and I was the fourth.

Second, in the way in which after me three sons were born to the Promised Messiahas, and I made those three into four. Mirzā Mubarak Aḥmad, Mirzā Shareef Aḥmad and Mirzā Bashir Aḥmad and the fourth being myself.

Third, I was able to make three into four in the way in which among the surviving progeny of the Promised Messiahas only us three brothers - myself, Mirzā Bashir Aḥmad Ṣāḥib and Mirzā Shareef Aḥmad Ṣāḥib - by virtue of having accepted the Promised Messiahas were among his spiritual sons; Mirzā Sultan Aḥmad Ṣāḥib was not among his spiritual progeny. He had great faith in Hazrat Khalīfatul-Masīḥ Ira but despite this in his period of Khīlāfat, he did not accept Aḥmadīyyat. It did however appear from a vision of the Promised Messiahas that Allāh, the Exalted, had destined guidance for him. But, he did not embrace Aḥmadīyyat in the time of the Promised Messiahas or the time of the Khīlāfat of Hazrat Khalīfatul-Masīḥ Ira. But when my time came, Allāh, the Exalted, arranged for things in such a way that he entered Aḥmadīyyat through me.

In this way, Allāh, the Exalted, bestowed upon a son of the Promised Messiahas the ability to perform the baī‘at at my hand in an extraordinary manner despite the fact that he was my elder brother and it is extremely difficult for an elder brother to perform baī‘at at the hands of his younger brother. So after having performed the baī‘at, he himself said, ‘I remained away from doing the baī‘at for a long time thinking, if I wanted to do baī‘at I should have done it at the hands of the Promised Messiahas or that of Hazrat Khalīfatul-Masīḥ Ira upon whom I had great faith; how can I do baī‘at at the hands of my younger brother?’ But he said, ‘in the end it seems I will have to drink this cup” and so he did the baī‘at at my hand, and thus Allāh made me the one who made three into four . . . from the point of view of the spiritual progeny of the Promised Messiahas, we were just three brothers, but then we became from three into four.

Furthermore, I am the one to make three into four from another point of view. I was born in the fourth year of the prophecy. The prophecy was made by the Promised Messiahas in 1886 and I was born in 1889. Thus, 1886 was one, 1887 was two, 1888 three and 1889 four. Thus, in the prophecy it was also intimated that my birth would occur in the fourth year of the prophecy and in this way, also, I would be the one to make three into four. (Anwārul ʻUlūm, Vol. 17, pp. 635-637)

Hazrat Muṣleḥ Mau‘ūdra says,

The fifth news that was given was that his descent would be the cause of the manifestation of the Glory of God. This was also fulfilled in my time. Thus, as soon as I was bestowed the robe of Khīlāfat, the First World War happened and now the Second is underway through which the Glory of God is being manifested in the world. Perhaps some might say that there are millions of people alive, in whose lives these wars are taking place, so they can also say that these wars are in support of their truth. My reply is that if those millions have been given the news of the unseen about these wars, then they can claim that these wars are a sign in support of their truth, but if they have not been given the details of these wars, then only the one to whom such details have been provided would be the one in whose favour these wars can be cited to support his truth. (Anwārul ʻUlūm, Vol. 17, pp. 627)

Referring to the part of the prophecy, ‘he shall grow rapidly,’ Hazrat Muṣleḥ Mau‘ūdra says,

When I became Khalīfa, the treasury had just 14 annas [One Rupee, the currency in used in India was the equivalent of 16 annas in those days] and there was a debt of Rs 18,000. So much so that when I wrote the first announcement, the topic of which was Who Can Stop the Work of God, I did not have money to get it printed. Our maternal grandfather had at that time collected some funds for the building of a mosque, and from that money, he lent us Rs 200 for the printing of this announcement and said that when the treasury will begin to receive funds, this money would be repaid.

When there was a debt of Rs 18,000 and when the majority of the Anjuman was against me, and when the Secretary of the Anjuman was against me, and when the headmaster of the Madrassa was against me, these were my words that I wrote and published in this announcement at that time, according to the desire of God:

God desires that the unity of the Jamā‘at should happen at my very hands. And there is no one who can stop this desire of God. Do they not see that there are only two ways open to them. Either they perform baī‘at at my hand and thus refrain from creating division in the Jamā‘at, or by following their own evil desires make barren the garden that was watered by the blood of those holy people who came before us. Whatever happened happened, but now there remains no doubt that the unity of the Jamā‘at can only happen in one way and that is that baī‘at should be taken at the hand of the one whom God has made Khalīfa. Otherwise, every single person who moves in opposition to him shall be the cause of division . . .

I further wrote that if the entire world were to accept me, my Khīlāfat cannot become greater and if they all, God forbid, abandon me, even then my Khīlāfat will not be affected in any way. Just as a Prophet is a Prophet, even all alone, similarly, a Khalīfa all alone is still a Khalīfa. So blessed is he who accepts the decision and determination of God. The burden God has placed upon me is immense and if His Help were not available to me, I would be unable to do anything. However, I have firm faith in that Holy Being that He shall certainly Help me. Suffice it to say that all manner of oppositions came into being, political as well as religious, internal and external. But, God Almighty always enabled me to take the Jamā‘at to greater and greater progress and advancement. (Anwārul ʻUlūm, Vol. 17, pp. 219-222)     

It was also prophesized that “He shall be the cause of the release of those enslaved.” Referring to this, Hazrat Muṣleḥ Mau‘ūdra says:

Allāh, the Exalted, also fulfilled this through me. First in this way that he gave those nations guidance, towards whom the Muslims had paid no attention, and they were before in entirely lowly and miserable state of existence. They were living lives of slaves. They had no education available to them, nor was their culture and civilization at all advanced, nor was [there] any arrangement for their training as are some areas in Africa, and the world had thrown them away and abandoned them. Their only use was as menial labour and service to others. Thousands of people from such countries entered into the fold of Islām through me. In these countries . . . Christianity had been spreading with great speed, and even now in many such areas[,] there is the domination of the Christians, but under my instructions, our missionaries went to such areas, and they were successful in making thousands of erstwhile polytheists into Muslims and brought thousands from Christianity into Islām.

This has had such immense effect on the Christians that in a very big organization of the Christians in England, which has Royal patronage and is ascribed by the government the duty to preach Christianity, it had set up a commission with the intent to discovering why the progress of Christianity has stopped in West Africa. The report that this commission presented before the organization had more than a dozen mentions of the Aḥmadīyya Muslim Community, and it stated that this Jamā‘at has brought the progress of Christianity to a halt. Suffice it to say that in West Africa and America, in both these countries the people of African descent are embracing Islām in large numbers. This is the way in which by spreading Islām among these nations, Allāh has made me the means of the release from bondage of these nations and has bestowed upon me the ability to help increase the level of their means of living.

Then in this same context, the case of the people of Kashmir is a powerful testament to the truth of this prophecy in my favour. And anyone, who ponders on these events with sincerity, will not fail but to arrive at the conclusion that it was through me, indeed, that Allāh furnished the means for the release of the Kashmiri people from the bondage and caused their enemies to lose. (Anwārul ʻUlūm, Vol. 17, pp. 614-615)

There are two great parts of this prophecy. The first has to do with the promise of Allāh that I will cause thy name to reach the corners of the earth. Now by just being the son does not guarantee that his name would reach the corners of the earth. Soon after my birth, the Promised Messiahas started to take baī‘at, and thus the Movement was established in the world. Then I established in various parts of the world missions of the Community. At the time of the death of the Promised Messiahas, the Jamā‘at was established in India and to some extent in Afghanistan. Allāh blessed me, as had been prophesied, that I would establish the missions of the Aḥmadīyya Jamā‘at in many different countries.

So in the early days of my Khīlāfat, I established missions in England, Ceylon and Mauritius. Then this movement kept growing and growing. Missions were established in this way in Iran, Russia, Iraq, Egypt, Syria, Palestine, Lagos, Nigeria, Gold Coast (now Ghana), Sierra Leone, East Africa, Europe, England, Spain, Italy, Czechoslovakia, Hungary, Poland, Yugoslavia, Albania, Germany, USA, Argentina, China, Japan, Malaysia, State Settlements, Java, Sumatra, Solovia, and Kashgar. From among the missionaries sent, some are in jail in the hands of our enemies, while others are busy carrying out their work, and some missions have been closed due to the war that is ongoing. Suffice it to say that there is no nation that is not familiar with the Aḥmadīyya Movement in Islām. There is no nation in the world which does not feel that Aḥmadīyyat is a growing flood which is coming towards their countries.

The governments are feeling the effect of its activities, and indeed some governments are trying to subdue it also. (Huzooraa said that this was not only true of that age it is true today as well). Thus when our missionary went to Russia, he was subjected to great tortures, and he was beaten and kept jailed for a long period of time, but because it was the promise of God that He would cause this Movement to spread and would give it fame through me to the very corners of the earth, so He caused Aḥmadīyyat to reach to all these places by His Grace and indeed in some places caused very sizeable Jamā‘ats to become established. (Anwārul ʻUlūm, Vol. 17, pp. 207)

There are many parts of the prophecy which became fulfilled in the person of Hazrat Muṣleḥ Mau‘ūdra and indeed were fulfilled many a times and at different places, and they kept manifesting the truth of the Promised Messiahas and kept increasing the honor and esteem in which the Holy Prophet Muḥammadsa is held.

May Allāh keep raining His Mercy upon Hazrat Muṣleḥ Mau‘ūdra and grant us also the ability to discharge our duties! Amīn!