It is necessary that I should enlighten the Honourable British Government about the belief regarding the Promised Mahdi that is held by the Wahabi sect whose followers call themselves the Ahl-e-Hadith, and whose self-proclaimed leader is Maulvi Abu Saeed Muhammad Husain of Batala; and also my and my community’s belief [regarding the Mahdi]. For, the root cause of this entire dispute, and that of their enmity towards me, is that I do not believe in the Mahdi in whom they believe. It is for this reason that they consider me a disbeliever; and in my view they are in the wrong. Hence, I write below my belief about the Mahdi as against that of theirs. Although, this belief, which is held by the Ahl-e-Hadith—who in fact are called Wahabis—can be found in hundreds of their magazines and books, yet I deem it appropriate to mention some aspects of this belief from the books of Nawwab Siddiq Hasan Khan. For, Maulvi Muhammad Husain—the leader of Wahabis—believes that Siddiq Hasan Khan is the Mujaddid of this century (see Isha’at-us-Sunnah) and his books constitute the guidance of a Mujaddid. And according to him it is incumbent on all of the Ahl-e-Hadith to follow them. And these beliefs are:

3بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

4نَحْمَدُہٗ وَنُصَلِّیْ 

5رَبَّنَا افۡتَحۡ بَیۡنَنَا وَ بَیۡنَ قَوۡمِنَا بِالۡحَقِّ وَ اَنۡتَ خَیۡرُ الۡفٰتِحِیۡنَ

اے قدیر و خالق ارض و سما

اے رحیم و مہربان و رہنما

O the Powerful, the Creator of heaven and earth

O the Merciful, the Benevolent, the Guide;

اے کہ میداری تو بردلہانظر

اے کہ از تو نیست چیزے مستتر

O the One Who knows what is in the hearts;

O the One, from Whom nothing is hidden;

گر تومے بینی مرا پُر فسق و شر

گر تو دید استی کہ ہستم بدگہر

If You see that I am but the embodiment of disobedience, and mischief;

If You have witnessed that I am of an evil nature;

پارہ پارہ کن منِ بدکار را

شاد کن، ایں زمرۂ اغیار را

Then, smash into pieces this evil one;

And thus make happy my enemies;

بر دل شاں ابرِ رحمت ہاببار

ہرمراد شان بفضل خود برآر

And make the cloud of Your Mercy Shower on their hearts the rain of Your Mercy;

Grant them every wish of theirs, Through the Grace of Yours;

آتش افشاں، بر در و دیوارِ من

دشمنم باش و تبہ کن کارِمن

And let my dwelling be gutted in a blazing fire;

Be my enemy, and let my works go to waste.

درمرا از بندگانت یافتی

قبلۂ من آستانت یافتی

Yet, if You count me among Your servants;

If You consider Your threshold to be my Qiblah—

—the pivot of my being;

در دل مَن آں محبت دیدۂ

کز جہاں آں راز را پوشیدۂ

If You witness my heart to be replete with such love for You

as the secret of which

Is unknown to the world, except You;

بامن از روئے محبت کارکن

اند کے افشائ آں اسرار کن

Then, treat me with love, O You

And manifest a little these mysteries;

اے کہ آئی سوئے ہر جویندۂ

واقفی از سوزِ ہر سوزندۂ

O You, Who comes towards every seeker of Yours

And are aware of the burning passion

Of the one who is afire with love for You.

زاں تعلق ہا کہ با تو داشتم

زاں محبت ہا کہ در دل کاشتم

For the sake of that relationship that I have with you

For the sake of that love of Yours,

خود بروں آ ازپئے ابرائِ من

اے تو کہف و ملجائ و ماوائے من

Which I have sowed in my heart,

Manifest Yourself to exonerate me.

It is indeed You Who are my Refuge;

It is indeed You Who are my Protector;

آتشے کاندر دلم افروختی

وزدمِ آں غیر خود را سوختی

It is indeed You Who are my Shelter.

Through the flames of that fire,

Which You have kindled in my heart,

You have burnt all that is other than You;

ہم ازاں آتش رُخِ من بر فروز

وِیں شبِ تارم مبدّل کن بروز

With the same fire my countenance light up You;

My dark night, into a bright day, convert You.

چشم بکشا ایں جہانِ کور را

اے شدید البطش بنمازور را

Make this blind world open its eyes;

O God, Whose assault is vehement, manifest

The Might of Yours;

زِآسماں نور نشانِ خود نما

یک گُلے از بوستانِ خود نما

From heaven manifest the Sign of the Light of Yours;

Exhibit a Flower of the Garden of Yours;

ایں جہان بینم پُر از فسق و فساد

غافلاں رانیست وقتِ موت یاد

I see this world to be full of impiety, sinfulness;

I see that the unmindful remember not the time of death;

از حقائق غافل و بیگانہ اند

ہمچو طفلاں مائلِ افسانہ اند

I see that they are ignorant of facts;

I see that they are stranger to facts;

I see that they, like kids, are fond of stories alone;

سردشد دلہا ز مہرِروئے دوست

روئے دلہاتافتہ از کوئے دوست

I see that the love of God exists not in their hearts;

I see that their hearts have, as it were,

Turned away from God;

سیل در جوش است و شب تار یک و تار

از کرمہا آفتابے را برآر

I see the severity of the flood; I see the pitch darkness of the night;

BE KIND, AND MAKE THE SUN RISE, MY LOVE

Because from all eternity it is the practice of any given age that when such a sect appears among a people whose principles and beliefs are, in the view of these people, contrary to their own, the leaders of that group then try to somehow annihilate that sect and remain busy trying to humiliate it before the people and the Government. Hence, some of the Mullahs of this country have meted out to me this very treatment. The sworn enemy and adversary [of mine], from among them, is Muhammad Husain of Batala, the editor of Isha’at-us-Sunnah. This miserable person has sacrificed his own comfort by remaining busy with swearing animosity towards me. And he has, carrying his disgraceful fatwa about my being a disbeliever, travelled all the way from Batala to Banaras to solicit the seal of approval for it. And when he was not satisfied with this alone, he continued to convey to the Government his unfounded views that I was secretly a rebel and was more dangerous than even the Sudanese Mahdi6. Even though, prior to this, he himself had published an article about me in Isha’at-us-Sunnah, claiming that it is the height of disbelief that anyone should entertain the idea about ‘this person’ that he had staged rebellion [against the Government]. And he had repeatedly written that, on the basis of his personal knowledge, he testifies that I and my father, Mirza Ghulam Murtaza Sahib, are devoted well-wishers of the British Government. In short, when this wise Government had paid no attention to the accusations of this jealous one, he began inciting his people and issued the fatwa about me that killing ‘this person’ is worthy of a [spiritual] reward. Thus, seeing this fatwa, many other Mullahs issued similar fatwas about killing me; undoubtedly it is true that if God Almighty had not, out of His Grace, created the means of my protection under the shelter of this Honourable Government, then I do not know what such Ghazi Mujahid would have done by now! This person has been repeatedly threatening me with reference to the Amir of Kabul that if I went to him, I would not return alive. I knew that he had certainly visited the Amir of Kabul. However, this mystery as to why and for what reason the Amir had given him the promise about my being murdered had so far not been resolved. However, let it be known that my principles are not tinged with hypocrisy. If this person has turned the Amir against me by telling him that I deny the coming of that Mahdi and Messiah for whom the people of materialistic views are waiting, then why should I fear the Amir of Kabul on account of my declaring the truth! I say without any reservation that I deny the coming of the Ghazi Mahdi and that of the Ghazi Messiah, even if these words are taken to be amounting to an insult. However, whatever God has disclosed to me, I cannot renounce it. I believe that Islam will progress spiritually, and that the Truth will be propagated through peace and amicability. But the condition of this person is extremely regrettable in that he is constantly changing his personae. He secretly says something to the Mullahs, and quite another thing to the British Government. And then in order to please the Amir of Kabul he expresses beliefs that accord with his wishes. I am certain that he, having travelled to Kabul, posed in front of the Amir as the one whose beliefs will promote his [Amir’s] objectives. Because if the Amir of Kabul is such a person that he becomes instantly ready to kill anyone who holds beliefs contrary to those of his own, then the question arises as to how he [Muhammad Husain] came back unharmed. Can he dare to confess [here in Hindustan] that he has the same beliefs as those of the Amir of Kabul?

As for my own beliefs, they are certainly true. Likewise, they are free from all mischiefs and are blessed in themselves. The wise can realize how fine and good these beliefs of mine are viz., no such Mahdi or Messiah is to come who would redden the earth with blood and whose great achievement would be that he would coerce people to become Muslims. And that they are entirely based on the principles of [promoting] peace and tolerance; on account of which neither an opponent is given the opportunity that he should level the accusation of any type of coercion against Islam, nor, on their account, one is at all made to subject mankind to a barbaric treatment; nor one’s moral condition is marred thereby; nor people of such pure beliefs are forced to lead a life of hypocrisy under the Government who follows a different religion. However, as for the beliefs that are contrary to those of mine and on which these people have pinned their hopes, there is no need to explain them. Our wise Government should remember that of all the Muslim sects, the dangerous sect is the one who holds treacherous beliefs. Muhammad Husain Batalwi’s likening me to the Sudanese Mahdi is nothing but an attempt to mislead the Government. It is evident that neither I believe in Jihad7, nor do I believe in such a Mahdi; nor am I waiting for such a Messiah, whose [i.e., of the Mahdi’s and Messiah’s] mission is to wage Jihad and shed blood, what likeness then can the Sudanese have to me and what connection can I have with him? As far as I know, the beliefs of the Sudanese Mahdi have a striking similarity to those of these people. If Muhammad Husain and ten or twenty Mullahs, who are his friends, were asked to express their views on oath, face-to-face with each other, it would become immediately known whether the beliefs of the Sudanese Mahdi are like my beliefs, or those of theirs.

It was not necessary for me to mention these things. The Honourable Government is very wise and cannot be deceived by anyone. However, because Muhammad Husain has repeatedly levelled at me the accusation that my circumstances are like those of the Sudanese Mahdi, but rather, they are even more dangerous than those of his, so it was necessary that I should have responded to these lies of his. I am grateful to God Almighty that He has safeguarded me against performing such hypocritical actions. It is not that I, like Muhammad Husain, say one thing to the British Government, and profess quite different beliefs before my co-religionist Mullahs. How shameless and mean is it on the part of Muhammad Husain of Batala that he has concurred with the Mullahs in their beliefs about the Mahdi! Likewise, he has pleased the Amir of Kabul [by professing before him the same beliefs as of his] and thus has received a hefty sum of money from him, as a reward, and yet he has submitted to the Government that, as if, he has no concern with such beliefs and that he takes such Hadith [as comprise these beliefs] to be altogether false and fabricated. Is this a praiseworthy quality? Certainly not. Neither can God Almighty be pleased with hypocrites, nor can any wise Government. For, to be the same both inwardly and outwardly is an excellent quality. The Government will realize why these people are displeased with me, and what is the true cause of their displeasure? The testimony of Sir Sayyed Ahmad Khan, KCSI, which he had published about me in the last moments of his life, should be sufficient for the Government. Rather, [therein], he had advised all the Muslims that they should follow that practice of mine vis-à-vis the British Government which is founded on my views about it. Which pure-hearted man is out there who, having come to know this, would not be saddened that Muhammad Husain has, out of sheer meanness, incited the Muslims to cause me pain. I used to invite others to spiritual matters on my own and had never addressed Muhammad Husain; yet, all of a sudden, he had prepared the fatwa, of his own accord, and had tried that people should declare me a disbeliever and an Anti-Christ. First he presented the fatwa to his mentor Nazeer Husain of Delhi. As the said Nazeer Husain is his co-religionist and is of the same ilk; as old age has taken a heavy toll on his senses, too; as, like the imprudent Mullahs, he is by nature extremely malicious and stingy, so has he instantly, and without any hesitation, testified to my being a disbeliever. Then who else would have hesitated? And all his students, the scavengers, then issued the fatwa of my being a disbeliever. Well, as to who is the disbeliever and who the believer is a matter the reality of which everyone will come to know only after death. However, here only this needs to be disclosed that Muhammad Husain had, without any rhyme or reason and out of malice, issued the fatwa and, having travelled to various places of Hindustan, had it endorsed hundreds of times, to get it testified that ‘this person’ is an infidel and an Anti-Christ. And since then he hasn’t refrained from insulting, deriding and abusing me. And he had written, with his own hand, articles which are full of filthy abuses and had them published under the names of Muhammad Baksh Jafar Zatalli, of Lahore and Abul Hasan, Tibbati. Then, later he lifted most of those articles from their original publications, and republished them under his own name, in his magazines. These are all facts, which are supported by solid proofs, and not conjectures. Then, when he did not consider this to be sufficient, he issued the fatwa that I should be killed. And he repeatedly requested me for Mubahalah, and then shirked away from it and [tried to] tarnish my reputation, claiming that it was I who wouldn’t do Mubahalah. This is the reason why I published the Mubahalah-Announcement on 21 November 1889. After this Muhammad Husain bought a knife8 with the intention of defaming me, as if I had desired to kill him. However, one should reflect on that the person who had already issued the fatwa that I should be killed, what does then his buying the knife indicate! One should consider that in my Announcement I had clearly mentioned that the death, etc., of no one was meant by my Prophecy. On the contrary, it meant only that the liar would be disgraced in the eyes of Ulama [the Muslim scholars of theology] and the just. And there is no law relating to defamation [in the statute of the Government]. However, even then some people, who have an axe to grind, had, with the objective of making me a target of the law, so to speak, brought this matter to the notice of the Government. If two or three persons, who knew Arabic, were asked on oath the meanings of this revelation, and first of all if a deposition of a few such persons were taken in front of me, then this lawsuit against me would not have been prolonged at all, because the Government has no concern with whether anyone [of the Mullahs] is disgraced in consequence of the very fatwa of the Mullahs themselves. But it had not happened so, and thus a great harm was done. Even though in the Announcements of 21 and 30 November 1898, an explanation was given about it, yet Muhammad Husain, according to his old habit, had tried to derive this benefit from the Prophecies about Atham and Lekhram that all that uproar and bloodshed, [which occurred after my Prophecies about them], was carried out on my advice and at my behest. And it was claimed by him [before the Government] that to make such Prophecies is an old habit of mine. However, it is clear that so far no one has realized that both of these Prophecies were made on the dogged insistence of these very two persons [Atham and Lekhram] and, before my publishing them, they had willingly published these Prophecies. And there are abundant proofs of this. What accusations could then be levelled against me? Yes, in accordance with the subject matter of these Prophecies, both had died and thus had made these Prophecies fulfilled: the one died a natural death, and the other at the hand of someone else. Abdullah Atham, who died a natural death, had—during the period within which he had to die according to the Prophecy—never claimed that he had ever been attacked with the intent of wilful murder [as he had claimed later on]. As the Prophecy was conditional, so he, letting his heart be inspired with awe at the greatness of Islam, reaped some benefit in that as long as he remained silent, he continued to live. And when he stated, on the instigation of the Christians, that he had never feared the grandeur of Islam, then, because he had lied, God caused him to die soon after this, so that He should manifest to the people that the Prophecy had been fulfilled—as it had already been mentioned in my Revelation. So, the Prophecy about Abdullah Atham was fulfilled in two ways. First, the Merciful God granted him respite, as it is the practice of Allah pertaining to Prophecies of Wa’id. Second, when fifteen months, that is the period which was fixed in the Prophecy, elapsed, the idea came to his mind that the respite that he had enjoyed was not due to his living in fear [of the fulfilment of the Prophecy], but rather it happened by chance. Thus, when he stubbornly stuck to this idea, and also told a few lies and thought that then he had at last been saved, so God Almighty withdrew His protection from him and he died within six months after my last Announcement, so that people should realize that he benefitted from the condition [laid down in the Prophecy]; yet when he acted against the condition, he was instantly punished. Thus, in the case of Atham two Prophecies were fulfilled: (1) his benefitting from the condition [and not dying]; (2) his acting in defiance of the condition, and then his being punished instantly. And because, in the case of Lekhram, no condition was laid down in the Prophecy, it was fulfilled unconditionally. How ignorant, cruel and dishonest are the persons who claim that these Prophecies had not been fulfilled! What can I say to them, except لَعْنَۃُ اللّٰہِ عَلٰی الْکَاذِبِیْنَ [curse of Allah be on the liars].

This too is worth remembering that some people, who are by nature stingy and blind of heart, raise doubts about one or two of my Prophecies and claim that they have not been fulfilled. However, this is altogether a lie. The absolute truth is but this that none of my Prophecies has gone unfulfilled. If anyone harbours any doubt in this regard, he should visit me with good intentions and should raise his objections face-to-face. And if I fail to give him an adequate and satisfactory response, I am ready to accept any retributory punishment. It is a fact that such people raise an objection out of stinginess, and not out of sincerity. Had they been alive at the times of the Prophets, peace be on them, they would have raised the same objections against them, as they had against me. I can show the [right] path to the one who has eyes. However, the one who has gone blind on account of the constriction of his heart, selfishness and bigotry, what can I show him! Three thousand, nay, even more, Blessed Prophecies, which do not disrupt the overall peace [of the country] and which are given in the Revelations of this humble one, have been fulfilled. Hundreds of people of pure hearts have witnessed their being fulfilled. Many writings [regarding the Prophecies] have been published prior to their fulfilment. However, if even then anyone, out of stinginess, raises doubts and objections and does not, keeping my company, verify [the truthfulness of these Prophecies] in a straightforward manner; nor does he enquire about them from those who have verified the truthfulness of them and, stooping to deceitfulness and dishonesty, publicizes misleading objections; nor does he refrain from dishonesty and telling lies, he is the heir of those deniers who have passed away before him, opposing the Holy Prophets of God. May God protect His servants from the calumnies of such schemers! What is the reason that these people, lurking like thieves, raise objections from somewhere far-off and do not, like straightforward people, raise them face-to-face with me, and do not desire to hear the replies? The only reason for this is that they know about their deceptive ways and dishonesty. And their hearts constantly make them realize that if they would raise such absurd objections as are full of ignorance and dishonesty, they would suffer extreme ignominy and their deceptive ways would become ineffective at a stroke. ‘No trace of your [of deniers’] objection would then remain; what would remain is only self-reproach, shame and disgrace—which would be your lot!’9

It needs to be remembered well that there is nothing in my Prophecies the instances of which are not found in the Prophecies of the earlier Prophets, peace be upon them. As these ignorant and insolent people are utterly oblivious of subtle types of knowledge and insights of the Faith, so, having been spurred on by their intense meanness, they, before knowing the practice of Allah, rush into raising objections. And always in accordance with the noble verse 10 یَتَرَبَّصُ بِکُمُ الدَّوَآئِرَ, they wait for some calamity to befall me and forget the message of 11 عَلَیۡہِمۡ دَآئِرَۃُ السَّوۡءِ. One of them, having claimed that he is well versed in the specific oriental art of divination [Ilm-e-Jafr], wrote about me that through this art he had come to know that ‘this person is a liar’. However, these ignorant people do not understand that divination is a specious and condemned art on the basis of which Shias divine that, God forbid, Abu Bakr, and Umar, were aggressors and disbelievers. Thus, only those would believe in this specious divination whose hearts are devoid of truth. If any Hindu should divine through this art that only Hinduism is the true faith and the religions of all other Prophets are false, then would all those religions become false! It is a pity that these people, having been called Muslims, have such mean ideas; they do not realize that Visions as well as dreams of everyone are not of the same grade. That perfect Vision, which the Holy Quran calls ‘the manifestation of the unseen’ [izhar alal-ghayb], and which comprehends all types of knowledge, as a circle encompasses all that is within it, is not granted to everyone: it is granted only to the Chosen Ones. The visions and dreams of the inferior people are themselves inferior and they ultimately prove to be the cause of shame for them. The reality of ‘the manifestation of the unseen’ can be understood by the example of the one who goes to the roof of a high-rise building and looks at all things surrounding the building, down below—then, undoubtedly, everything becomes visible to him. However, the person who desires to see such things from a low-rise building, so many things remain invisible to him. And the practice of God with regard to the Chosen Ones is that He extends their vision upwards to the height of a high-rise building, as it were, then they can easily see everything and inform others about their end. However, the person living on a low land, cannot tell about the end of a people. It is for this reason that Balam was deluded in that he failed to recognize Moses, peace be on him. And he could not fathom the loftiest degree of his [of Moses’] closeness to God, so that he could have been awed into being respectful towards him. In the times of Jesus, peace be on him, too, there were among the Jews many recipients of revelation and the ones who saw dreams, yet because they were at the lowest point [of spirituality] and had not been granted the high rank of experiencing the manifestation of the unseen, they could not recognize Jesus and believed him to be a man like themselves, but rather, they even regarded him as inferior to themselves. And, for those who see dreams and receive revelation, their doing so is such a trial that had there not been the Grace of God, some of them would certainly have been perished. And the proverb neem mullah, khatra-e-iman, the Mullah with only a smattering of knowledge is a danger to the Faith, would have aptly applied to them. It is for this reason that one should keep in mind the difference between standing at the lowest level [qiyam-e-nashayb] and the loftiest [izhar alal-ghayb]. Many blind recipients of revelation, whose feet are mired in a pit, make prophecies as if it is the end of my mission. If they repent, it would be better for them. They should remember that during the middle ­periods of their lives, even the Prophets, peace be on them, could not escape afflictions. However, they achieved their objectives at the end. And likewise if even I suffer any affliction or hardship during the intermediate stages, then it is utterly wrong to take it to be the irrevocable decree of God [concerning me]. It is the firm Promise of God Almighty that He will bestow His blessings on my mission. And He shall greatly bless this servant of His, so much so that Kings will seek blessings from the garments of this servant. He will turn every affliction into a bliss. And He will at last clear me from the accusations of the opponents. Regarding this I have received so many Revelations and if I were to record them all here, this Announcement would increase in size. Hence, herein I set out, as a sample, a few Revelations and one dream; and they are given below:

On the night of Friday, 21 Ramadan 1316 AH when I perceived a great spiritual expansion and imagined that it was Laylat-ul-Qadr, and there was a steady light rain falling, I saw a dream; I believe this dream has reference to those people who constantly try to create doubts concerning me before this beneficent Government. I saw in my dream that someone said to me: if your God is Powerful, then beseech Him that this stone which you are carrying on your head should turn into a buffalo. I then perceived that I had a heavy stone on my head which I sometimes imagined to be a piece of rock and sometimes a piece of wood. On perceiving it I threw it immediately to the ground, then supplicated for it to be turned into a buffalo. I was completely absorbed in the prayer and when I raised my head I saw that the stone had become a buffalo. First I looked at its eyes which were very large and bright. Seeing that God had turned a stone, which had no eyes, into a handsome buffalo with large and bright eyes—how beautiful and useful an animal it is—I was deeply moved and, recalling the prayer of God, I fell into prostration and glorified God Almighty in a loud voice in the words: ‘My Lord is High, my Lord is High’. My voice was so loud that I felt it must have carried over a long distance. Then, I said to a woman who was standing near me and whose name is Bhano, and it was probably she, who had asked me to make supplication: ‘See how Powerful our God is, Who has made a stone a buffalo and has bestowed eyes on it’. While I said this to her my heart was once again deeply moved by the thought of God’s Power and was again filled with His praise; so, again I fell into prostration. All the time my heart was made to prostrate itself at the Threshold of God Almighty, having been moved at the thought encapsulated in the words: ‘Lord how great is Your Majesty and how wonderful are Your Acts that You have turned a lifeless stone into a buffalo and have bestowed upon it large and bright eyes through which it sees everything and not only this but we hope to obtain milk from it too’. I was still in prostration when I woke up. It was about 4 a.m. Allah be praised for this. I interpreted this dream to mean that my ruthless opponents, who convey false tales concerning me to the Government, will not succeed in their efforts and that as God Almighty has in my dream converted a stone to a buffalo and bestowed on it large and bright eyes, in the same way He will bestow insight concerning me upon the Government officials and they will perceive the reality. These are God’s doings and appear strange in the eyes of people.

I am so grateful that the Government, of which we are the subjects, is keen on finding out truth. If it errs, it does so with good intentions. It persistently tries to find out faults where they lie. Afterwards, I received several Revelations which reinforce this very dream. I set them out below, so that when at last the Prophecies of these Revelations are fulfilled, the faith of the people may be strengthened. However, I do not know when and at whose hand and at what time they will be fulfilled. But I know with certainty that those doubts concerning me that are constantly being hammered into the Government will come to an end. And at the end it will so happen that this just Government, through their God-given insight and vision and in the light of their conscience, will come to know the reality of my situation. Then, in accordance with what I saw viz., God turned, without the means of human effort, a stone into a handsome, white-coloured buffalo and bestowed on it extremely bright eyes, the true reality of mine will be disclosed to the Government. Only God knows about the time and the day when it will happen. However, sooner or later, my having no ill-will towards the Honourable Government, my good conduct vis-à-vis it, and my extreme loyalty for it, will be disclosed to every person, and those views about me that are being advertised, will prove to be wrong. The revelations, supporting this dream, are:

اِنَّ اللہَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ ھُمْ مُحْسِنُونَ. اَنْتَ مَعَ الَّذِينَ اتَّقَوا، واَنْتَ مَعِيَ يَا اِبْرَاھِيمُ. يَاتِيكَ نُصْرَتِي. اِنِّي اَنَا الرَّحْمٰنُ. يَا اَرْضُ ابْلَعِي مَاءَكِ، وَيَا سَمَاءُ اَقْلِعِي. غِيضَ الْمَاءُ، وَقُضِيَ الْاَمْرُ. سَلَامٌ قَولًا مِنْ رَبٍّ رَحِيمٍ. وَامْتَازُوا الْيَومَ اَيُّہَا المُجْرِمُونَ. اِنَّا تَجَالَدْنَا، فَانْقَطَعَ العَدوُّ واَسْبَابُہُ. وَيْلٌ لَھُمْ اَنَّی يُؤْفَكُونَ. يَعُضُّ الظَّالِمُ عَلَی يَدَيْہِ وَيُوْثَقُ، وَاِنَّ اللہَ مَعَ الْاَبْرَارِ، وَاِنَّہُ عَلَی نَصْرِھِمْ لَقَدِيرٌ. شَاھَتِ الْوُجُوہُ. اِنَّہُ مِنْ آيَۃِ اللہِ، وَاِنَّہُ فَتْحٌ عَظِيمٌ. اَنْتَ اسْمِيَ الْاَعْلَی، وَاَنْتَ مِنِّي بِمَنْزِلَۃِ مَحْبُوبِينَ. اِختَرْتُكَ لِنَفْسِي. قُلْ اِنِّي اُمِرْتُ وَاَنَا اَوَّلُ الْمُؤمِنِينَ.

That is, God is with the righteous [and with those who do good]. You are with the righteous; O Abraham you are with Me. My help will come to you; certainly I am the Gracious One. O earth swallow your water, that is, swallow the contrary to fact and mischievous reports that have been spread all over the world against me. The water became dry and the affair was closed. Peace be on you—a word of peace from the Merciful Lord. O the aggressors be separated now. We overpowered the enemy and his resources were cut off. Woe to those who fabricate lies. The aggressor will cut off his hands and he will be stopped from making mischiefs. And God is with the virtuous and He has the power to help them. Their faces will be distorted. This is the Sign of God and it is a great victory. You are that Name of Mine which is the Most Exalted. And your station is that of My loved ones. I have chosen you for Myself. Say, ‘I am commissioned, and I am the first of the believers’.

1 There is no Mahdi other than Messiah. [Publisher]

2 He will abolish religious war. [Publisher]

3 In the Name of Allah, the Gracious, the Merciful. [Publisher]

4 We praise Him, and pray to Him. [Publisher]

5 O our Lord, decide Thou between us and between our people with truth, and Thou art the Best of those who decide. (al-A’raf, 7:90). [Publisher]

6 A religious leader in Sudan who claimed to be the Promised Mahdi and fought against the state. [Publisher]

7 That is, taking up arms against the non-Muslims in order to convert them. [Publisher]

8 As if for self-defence. [Publisher]

9 The sentence in the quotes is the exact translation of the text.

10 And they wait for calamities to befall you. (at-Tawbah, 9:99)

11 On themselves shall fall an evil calamity. (at-Tawbah, 9:99)