The criterion for Divine revelation


“It is unfortunate that some arrogantly flaunt small and insignificant fragments of revelation and dreams, and are unable to comprehend the criterion which establishes any revelation as being divine and free from satanic adulteration. The touchstone is that a revelation from God is accompanied by divine succour, knowledge of the unseen that glistens with divine power, and is reinforced with a powerful prophecy. Otherwise, such ‘revelations’ are nothing but absurd statements, which can give no benefit to mankind.”

The Promised Messiahas said:

“If an individual seated at a distance from a gathering only partially grasped the words of a magnificent king, and then proceeded to assert that they had heard the words of that king, what benefit would such a transmission be to the rest of the people? The words related by those who enjoy nearness to the King are distinguishable, and when a well-informed person hears them, they will be able to proclaim that such and such person is addressed directly by the King and receives his good wishes.”

The Promised Messiahas said:

“If my revelations too were ordinary and worthless fragments, and if each and every one of them had not contained knowledge of the unseen and prophecies manifesting divine power, I would consider them to be nothing.”

Then, the Promised Messiahas said: “Let someone present even a single prophecy that is comparable to the one I made about Lekhram.”

The Promised Messiahas said:

“My revelations benefit not only the people but also the religion of Islam. This standard in itself is a very fundamental criterion which proves that my revelations are from Allah.”

Then, the Promised Messiahas said:

“The ways in which God Almighty deals and interacts with me, and manifests signs in my favour, are astonishing. Some of these relate to my own person, others relate to my children, some relate to my family, some relate to my friends, some relate to my opponents, while others still relate to mankind at large.”

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 2, pp. 28-29)

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