English translation of Inqilab-e-Haqiqi
An address by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II, al-Musleh al-Maud
Delivered at Jalsa Salana Qadian on 28 December 1937
Message of Mosesas
The age of Abrahamas was followed by that of Mosesas. This heralded new advancements and a new revolution. Religious and worldly matters were brought under a [law] and creating a clear distinction between infidelity (kufr) and Islam.
Adam’sas role was to give birth to civilisation and culture. In the time of Noahas basic distinctions were made between the worship of God and idolatry and the foundations of a basic religious law were set. After this the age of Abrahamas saw the completion of the principles of belief in one God.
But by the time of the advent of Mosesas, human intellect had advanced to such an extent that the need had arisen for God to reveal a religious law which would encompass both the religious and temporal aspects of human life. That is to say, the time had come for human beings to take charge of both their religious and temporal lives.
This period was also characterised by greater differences between disbelief and submission. Prior to Mosesas, no such subtleties existed. For example, in his time, Abrahamas married the daughter of a disbeliever and kept close relations with them. However, during the age of Mosesas, the true religion adopted a separate and distinct entity, just as in the time of Adamas and Noahas when mankind had attained a distinguished status.
Therefore, a comprehensive form of guidance was necessary [for the religious community] that dealt with its social, political and spiritual needs. For example, on a social level it would cover issues such as cleanliness in the home or how to conduct relationships with people. Politically, it would expand on the duty of ruler and their relationship with their citizenry. It would also contain spiritual guidance and instructions about the methods of worship and the means of attaining closeness to God.
Hence the circumstances of the time required a prophet who would be a political ruler and a military leader as well. God chose Mosesas to fulfil these many roles. And since human intellect had made great strides, a complete system was now in effect. Philosophical ideas were moving towards their apotheosis. Therefore, there was a need for an individual who would embrace the roles of Adamas, Noahas and Abrahamas.
Mosesas possessed the combined greatness of all three and gave his people a comprehensive and detailed religious law, which covered their political, spiritual and cultural lives by giving guidance about all of these spheres. Hence Mosesas was the architect of a revolution which comprised the following important features:
The first feature of the Mosaic revolution: A complete law
[First, Mosesas] introduced a complete law which detailed modes of worship, spirituality, politics and culture. It was unlike anything that the previous prophets had brought. [The Law of Mosesas] detailed the profound connection between the body and soul and revealed the path to the attainment of higher spirituality.
In the time of Abrahamas, the law accounted only for the physical and material progress of human beings, but after Mosesas, the progress of the body and soul were taken together. The doors to the attainment of spiritual progress for mankind were opened for humanity.
God says in the Holy Quran:
ثُمَّ اٰتَيْنَا مُوْسَى الْكِتٰبَ تَمَامًا عَلَى الَّذِىْٓ أَحْسَنَ وَتَفْصِيْلًا لِّكُلِّ شَىْءٍ وَّهُدًى وَّرَحْمَةً لَّعَلَّهُمْ بِلِقَآءِ رَ بِّهِمْ يُؤْمِنُوْنَ
[“Again, We gave Moses the Book – completing the favour upon him who did good, and an explanation of all (necessary) things, and a guidance and a mercy – that they might believe in the meeting with their Lord.” (Surah al-An‘am, Ch.6: V.155)]
That is: “We gave Mosesas the book as a great favour and reward for his obedience towards us. This book comprised every kind of law and was a source of guidance and mercy.
لَّعَلَّهُمْ بِلِقَآءِ رَ بِّهِمْ يُؤْمِنُوْنَ
“So that they would come to firmly believe that one day they would meet with Us.”
Then God says:
وَكَتَبْنَا لَهٗ فِى الْأَلْوَاحِ مِنْ كُلِّ شَىْءٍ مَّوْعِظَةً وَّتَفْصِيْلًا لِّكُلِّ شَىْء
[“And We wrote for him upon the tablets about everything – an admonition and an explanation of all things.” (Surah al-A‘raf, Ch.7: V.146)]
That is: “Everything we wrote on the tablets for Moses contained every commandment and guidance in all matters.”
Thus, the Torah was the very first religious scripture that contained comprehensive guidance for humanity. And human civilisation was now so highly regarded [by God] that it was deemed possible for people to relinquish even the smallest personal freedoms for the sake of society. For example, it contained instructions for menstruating women, for those who remain unclean after sex and for the sick, as well as guidance on issues relating to places of worship. Therefore, in keeping with the words:
وَّتَفْصِيْلًا لِّكُلِّ شَىْءٍ
(“An explanation of all things”) God gave human beings guidance on all matters through Mosesas.
The second revolution – Manifestation of God’s attributes
The second revolution that Mosesas initiated was the detailed manifestation of the attributes of God. Although human beings had made considerable intellectual progress by the time of Abrahamas and various finer points of the attributes of God had been revealed to them, they were not yet capable of understanding the mutual relationship between these attributes as well as their broader significance and, therefore, this knowledge was not revealed to them.
However, at the time of the advent of Mosesas, circumstances were different and the attributes of God were revealed to him in all their splendour. From this, human beings developed the capacity to discover and understand the secrets of the universe. Therefore, the comprehensive collection of knowledge about God’s attributes, when transformed into a detailed understanding [had a twofold impact.] It not only facilitated a deeper and more meaningful relationship between humans and God but also played a crucial role in establishing and regulating harmonious relationships among humans themselves.
In the time of Abrahamas, the human mind had progressed only enough to be able to recognise the unity and oneness of God. It was, however, unable to grasp distinct divine attributes, as in the case of a government which is comprised of separate departments.
One might use the example of obedience to a ruler to explain this further. If a ruler appoints a minister, obedience to them is also obligatory. Dutifulness to them is dutifulness to the ruler. Taking this example further, if a ruler designates each minister with a particular portfolio such as education or training [obedience to them in terms of their respective departments is obligatory].
In much the same way, God has various attributes which themselves are comprised of various departments. Only after having understood them can one truly supplicate before Him.
These secrets were disclosed to the people of Mosesas. Extensive knowledge about the divine attributes was bestowed upon him.
Those who are well versed in his teachings are aware that the attributes of God made known by Mosesas are the same as those mentioned in the Holy Quran. I once looked into this and could not find any attribute mentioned in the Quran that was not common to the Torah. Islam refers to God as the Lord, the Gracious, the Merciful and Master of the Day of Judgment, and so too did Moses. In this way, in the time of Mosesas, the human mind had developed to such an extent that people were able to comprehend the various attributes or departments of God.
The comprehension of God’s attributes also helped create conditions conducive to establishing a relationship between human beings and God, and between human beings themselves. Because of this, Mosesas was the first prophet to be succeeded by a long line of other prophets who were followers of his teachings. However, they were blessed with prophethood independently (without the intercession of Mosesas).
Once human beings had begun to understand the various aspects of God’s attributes, they were told by him to prepare their own departments in readiness for the material kingdom they were to be bestowed and which would be under the custodianship of God’s vice-regents. Mosesas was the first prophet to be succeeded by appointed successors and a long line of prophets emerged from whom, though attaining prophethood independently, were followers of the Mosaic teaching.
Hence by this time, religion had become complete philosophy. It shed light and provided guidance on every aspect of life. [By taking the form of a codified law] religious principles became like a fortress and were safeguarded from all four sides. And it was on account of this religious philosophy that after Abrahamas had been acquainted with the attributes of God, he asked:
رَبِّ أَرِنِىْ كَيْفَ تُحْىِ ٱلْمَوْتٰی
[“My Lord, show me how Thou givest life to the dead.” (Surah al-Baqarah, Ch.2: V.261)]
That is: “Show me how you give life to the dead.”
But because Mosesas was better acquainted with God’s attributes so he asked:
رَبِّ أَرِنِیْ أَنظُرْ إِلَيْكَ
[“My Lord, show Thyself to me that I may look at Thee.” (Surah al-A‘raf, Ch.7: V.144)]
That is: “My Lord, I have recognised Your attributes. I now wish to see your entire being.” Abrahamas wanted insight into a particular divine attribute, whereas Mosesas wanted to see God’s very being.
[Note the difference between the words of] Abrahamas:
رَبِّ أَرِنِىْ كَيْفَ تُحْىِ ٱلْمَوْتٰی
and Mosesas:
رَبِّ أَرِنِیْ أَنظُرْ إِلَيْكَ
Abrahamas wished to see an example of God’s attribute of giving life, whereas Mosesas wanted to see Him in His entirety.
It is a universal principle that once a new prophet is raised, he is treated as a liar. Conversely, the prophets of the past are shown great respect. When people see a new prophet being lauded and praised, they ask whether the former prophets were ignorant or unaware of the teachings that they now propound.
In accordance with this principle, Moses’as claim to have seen God enraged the Israelite descendants of Abrahamas who took his words to mean that he possessed greater knowledge of God than their distinguished ancestor. They accused him of lying and said that if his claim was true, he should also show God to them.
According to the Holy Quran, the people of Mosesas said:
یَامُوْسٰى لَنْ نُّؤْمِنَ لَكَ حَتّٰی نَرَى اللهَ جَهْرَةً
[“O Moses, we will by no means believe thee until we see Allah face to face”. (Surah al-Baqarah, Ch.2: V.56)]
That is: “Mosesas! We will believe you once we see God for ourselves.”
Here, the words نُؤْمِنَ do not refer to belief [in the traditional sense of the word] as the Israelites had already outwardly accepted Mosesas [as their prophet]; rather, through the words لَنْ نُّؤْمِنَ, they express a rejection of the idea that Mosesas could have seen God. They considered this a lie. However, they also said that if they were to see God for themselves, they would accept the truth of Moses’as claim.
This spiritual revolution was uniquely comprehensive, encompassing all aspects perfectly, with no flaws in its foundation, structure (of four walls on which it stood), or reach. It was this remarkable characteristic of Mosesas that led to the prophecy that the [framework] of the ultimate spiritual movement would similarly follow in his footsteps.
Accordingly, [the Old Testament] says:
“ The Lord your God will raise up for you a prophet like me from among your own people; you shall heed such a prophet.” [Deuteronomy, New Revised Standard Version Updated Edition, 18:15]
Moreover, in the last scripture [the Holy Quran], Muslims are told:
إِنَّآ أَرْسَلْنَآ إِلَيْكُمْ رَسُوْلًا لا شَاهِدًا عَلَيْكُمْ كَمَآ أَرْسَلْنَآ إِلٰٓى فِرْعَوْنَ رَسُوْلًاط
[“Verily, We have sent to you a Messenger, who is a witness over you, even as We sent a Messenger to Pharaoh.” (Surah al-Muzzammil, Ch.73: V.16)]
Even though the teachings of the Holy Prophetsa are the final word of God and greater than all the revealed scriptures of the past, in their practical implementation they resemble the teachings of Mosesas.
The teachings of other prophets can be likened to individual rooms, while on the contrary, the teachings of Mosesas are like a fully constructed building that has various rooms to meet various requirements.
[When taken as a whole, this edifice] caters to all possible needs. The Holy Quran, like the Taj Mahal, is greater than all other buildings, but it resembles the fully constructed edifice of Mosesas and not the individual rooms of the other prophets. Hence, Mosesas was the first prophet to be given a complete law that covered every aspect of life, although the very finest details of it were still imperfect.
The third Mosaic revolution – The nature of direct revelation
The third revolution initiated by Mosesas was changes in the nature of divine discourse. His teaching was revealed orally [via direct revelation] because many aspects of law were to be reflected on and debated. Therefore, verbal revelation was necessary to preserve the words. Allah the Exalted says in the Holy Quran:
كَلَّمَ اللهُ مُوْسٰی تَكْلِيْماً
[“Allah spoke to Moses particularly.” (Surah al-Nisa, Ch.4: V.165)]
That is, Mosesas was often blessed with direct revelation. This is not to say that this method of revelation was exclusive to him; however, in previous times, God would communicate and reveal knowledge of the unseen to his messengers through dreams and visions. But a major part of the law of Mosesas was revealed directly to him and verbal revelation took the place of dreams and visions as the primary mode of divine discourse.
While the meanings of the words were safeguarded [this was not necessarily true of the] content. For example, when two people speak, though they comprehend what was said between them through spoken words, they are not made to memorise the other’s words; rather, they act according to the meaning that comes to their mind.
However, if a person wishes to preserve their words, they write them down. Such was the difference between the Quranic revelation and the Mosaic one. The people of Mosesas were not instructed to write down the revelation [given to him]. Rather than composing the exact words, they would note what they had surmised and understood from them. On the contrary, during the descent of Quranic revelation, divine guidance was detailed down even to its diacritical marks.
Message in the time of Jesusas – Revival of the Mosaic law
The era of Mosesas was followed by the Common era – the first era that historically accords with the second part of this [Quranic] verse:
مَا نَنْسَخْ مِنْ اٰيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِّنْهَآ أَ وْ مِثْلِهَآ
[“Whatever Sign We abrogate or cause to be forgotten, We bring one better than that or the like thereof.” (Surah al-Baqarah Ch.2: V.107)]
That is: “Whenever people forget Our commandments, We reveal them again, that is to say We revive them.” Therefore, in this age, a prophet appeared who did not bring with him any law. Instead, he manifested and emphasised certain principles and teachings of the Torah. That is why God has referred to Jesusas with the words:
أَيَّدْنٰهُ بِرُوْحِ الْقُدُسِ ط
[“Strengthened him with the Spirit of holiness. (Surah al-Baqarah, Ch.2: V.254)]
Mosesas perfected the law. Through the establishment of its essential principles, he founded a magnificent system of rule, far superior to anything that had passed before him. But over time, his followers began to neglect its core teachings and adhered to it only superficially. Moreover, the human mind had developed to the extent that it required further instruction and guidance regarding mysticism. Hence Jesusas appeared to fulfil the teachings of the Torah. As he states:
“Do not think that I have come to abolish the Law or the Prophets; I have come not to abolish but to fulfil.” [Matthew, New Revised Standard Version Updated Edition, 5:17]
He was also tasked with explaining the inherent wisdom of the [Mosaic] teaching and [recalling the people to its basic principles], redirecting their attention away from superficialities towards the crux, and to explain that the law was concerned with improving the life of this world and to act as a support for spiritual laws. Otherwise the true purpose of human life was the purification of the inner self and the [preservation of their] chastity and sanctity.
This was the mission entrusted to him by God. Jesusas re-established the teachings of Mosesas in their original form and reminded those people who only observed them superficially of their deeper meanings. Without this understanding, observances of the law were a curse.
For example, prayer is a good thing. But when it takes the form of a series of physical actions to the detriment of its spiritual requirements, then it becomes a curse. It is the same with fasting. If a person observes the fast without earning its spiritual benefits, this too becomes a curse.
The same teaching is also found in the Holy Quran. God says:
فَوَيْلٌ لِّلْمُصَلِّيْنَ
[“So woe to those who pray.” (Surah al-Ma‘un, Ch.107: V.5)]
That is to say, there are people who observe prayer in such a way that it becomes a curse for them. The Holy Prophetsa fully elucidated on this point so that his followers were able to understand the complexities of this issue. Jesusas had earlier prophesied that this is what would happen. In the Bible he says:
“When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own but will speak whatever he hears, and he will declare to you the things that are to come.” [John, New Revised Standard Version Updated Edition, 16:13]
The Holy Prophetsa clearly explained the relationship between the law and worship. He gave Muslims the same teaching Jesusas gave his followers, but because he elaborated its finer points, his followers understood it more fully and did not come to see the law as a curse. They understood the law to be a curse only when it did not purify the soul or did not instil the fear of God.
But the followers of Jesusas misinterpreted his words and during the period of their spiritual decline, this misunderstanding grew and on account of their spiritual feebleness, they declared the law to be a curse in its entirety. They did not consider that Jesusas and his disciples had, in their lifetimes, kept fasts, worshipped, shunned falsehood and committed acts of righteousness.
These instances make it evident that they did not view external worship as inherently cursed; instead, they recognised that without internal transformation, outward practices would become devoid of meaning and potentially a curse. The words:
اَیَّدْنٰہُ بِرُوْحِ الْقُدُسِ
(“We strengthened him with the Spirit of holiness”) mean that Jesusas was revealed the secrets of the purification of the heart. He was commanded to tell his followers about sanctity and spiritual aspects of the law. He was taught the esoteric wisdom that underpinned the exoteric teachings and the law. Mysticism took another step towards maturity in this period.
Completion of the edifice of religion during the time of the Holy Prophetsa
In the time of Jesusas, the edifice of religion was close to being built but had not been completed. The Holy Prophetsa came to complete its construction. And this was the age of Muhammadsa.
(To be continued…)
