I have mentioned countless times that Allah the Exalted has granted me signs, which may be classified in four categories. I have written and published them more than once, and have made strong challenges in this regard.
Firstly, the sign that relates to my knowledge of the Arabic language. This was bestowed upon me when Muhammad Husain of Batala wrote that I – a humble man – was ignorant of even a single Arabic tense. I had never claimed on any prior occasion that I did know a single Arabic tense. However, in any case, those who have studied Arabic writing and composition can understand its complexities and can appreciate its qualities.
Maulvi Sahib [referring to Maulvi Abdul Karim Sahibra] has been observing from the very outset the miraculous nature in which Allah the Exalted has helped me. One is faced with great difficulty when they are unable to find an appropriate word from purely classical language to fit an instance. In such instances, Allah the Exalted inspires me in a flash with the perfect word. To produce new and self-crafted expressions is easy, but to make use of pure and classical language is challenging.
Then, I have published my Arabic works with hefty offers of reward and have said that people are free to solicit assistance from whomsoever they please – even natives of the language. For God Almighty has assured me that no one has the ability to match me in this respect, for this sign is from among the miracles of the Holy Quran and has been granted to me by way of reflection.
Secondly, there is the acceptance of prayers. I have experienced during the composition of my Arabic works how abundantly my prayers have been accepted. I have prayed on each and every word. I hold the Messenger of Allah, peace and blessings of Allah be upon him, as an exception (for everything that I have received is by his grace and on account of obedience to him), but I can say that my prayers have been accepted to such an extent that perhaps no other person has experienced such acceptance. I cannot enumerate whether such instances equate to ten thousand, two hundred thousand, or even more. In fact, there are certain signs of acceptance that are known to a world of people.
Thirdly, there is the sign of prophecies, i.e. the disclosing of the unseen. Astrologers and diviners do, by way of conjecture, make predictions which prove to be true in part. History tells us that even in the time of the Messenger of Allah, peace and blessings of Allah be upon him, there were soothsayers who would disclose matters of the unseen. Sateeh was also a known soothsayer.
However, there is a difference between the hidden knowledge of diviners and soothsayers, and the disclosing of the unseen by those who are commissioned by Allah and who are recipients of His revelation.
The revealing of matters unseen by the recipients of revelation possesses within it a certain Godly power and divine awe. Therefore, the Holy Quran clearly states:
فَلَا یُظْھِرُ عَلیٰ غَیْبِہٖٓ اَحَدًا اِلَّا مَنِ ارْتَضٰی مِنْ رَّسُوْلٍ
“And He reveals not His secrets to anyone, except to him whom He chooses, namely a Messenger of His.”
In these verses, the very use of the expression izhar demonstrates that divine prophecies possess a grandeur and strength. The fourth sign relates to the subtleties and insights of the Holy Quran. For the insights of the Quran cannot be revealed to anyone who has not been purified by God. The Holy Quran states:
لَا یَمَسُّہُٓ اِلَّا الْمُطَھَّرُوْنَ
“None shall touch it except those who are purified.”
I have said many a time that those who oppose me ought to pen a commentary on a certain chapter of the Holy Quran and I shall do the same. Then the two commentaries may be compared. However, no one has dared to take up this challenge. Muhammad Husain and others have asserted that I do not know a single tense of Arabic grammar; yet when my books were presented to him, he would raise weak and futile arguments asserting that my Arabic was so poor and disjointed that it could not even be called Arabic, but he was unable to produce even a single page himself and demonstrate that this is how one writes proper Arabic. Hence, these are the four signs that I have been granted especially in favour of my truthfulness.
(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 276-277)
