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The Light (English) December 2013

The Light (English) December 2013

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A monthly magazine representing the views of the Lahore Ahmadiyya Movement in the English language.
Presenting Islam as a moderate and forward looking religion which respects followers of all other religions.
A monthly magazine representing the views of the Lahore Ahmadiyya Movement in the English language.
Presenting Islam as a moderate and forward looking religion which respects followers of all other religions.

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Published by: Worldwide Ahmadiyya Anjumans Ishaat Islam on Dec 08, 2013
Copyright:Attribution Non-commercial

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02/04/2014

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December 2013
Editors:
Shahid Aziz Mustaq Ali
Contents:
 
Page
 The Call of the Messiah 1
Eid-ul Adha
 Sermon
by 
 Mr Mustaq Ali, Editor 4
میْّل ْنٰمحّل ْْمْب
 
Call of the Messiah
by 
 
Hazrat 
 Mirza Ghulam Ahmad, the Promised Messiah and
Mahdi
 A prayer proves God’s existence
Every fair-minded and honest man can under-stand from what we have stated above that, just as in hundreds of matters, notwithstanding the doctrine of predestination, the Divine practice is to determine a reward for every effort and exer-tion, in the same way the effort that is made in prayer will never be unavailing and futile. God Most High, for the purpose of knowing and rec-ognizing Him, has at one place in the Holy Quran specified this sign, that your God is He who an-swers the prayers of the restless and uneasy; He says
ِ  د
 
ا ذِ
 
ّر طْض ْا
 
بْِ ْ 
, that is, “He Who
answers the distressed one when he calls upon
Him”. Since God Most High has adduced the fact
of acceptance of prayer as an argument for His existence, how can a sane and sensible man imagine and doubt that no clear effects of the acceptance of prayer are set in order and deter-mined, and that it is merely a ceremonial in which there is nothing of spirituality? I am of the opinion that no person of true faith will ever commit such a sacrilege. When God Most High says that, just as the One True God is known and recognised by reflecting upon the attributes of earth and heaven, in the same way, belief in Him is induced by seeing the accep-tance of prayer. If there is no spirituality in prayer, and no apparent good or grace de-scends upon it as a matter of fact, how can it become such a means of knowing God as are the physical entities in the heavens and the earth? Rather, it appears from the Holy Quran that prayer is the most sublime and excellent means of recognizing God and that a perfect knowledge of the existence of God and of His perfect attributes can be achieved only through prayer, and by no other means. The phenome-non which, like a flash of lightning, pulls man out of the pit of darkness into the openness of light, and causes him to stand face to face with God Most High is nothing else but prayer. It is by means of prayer that thousands of evil doers return to goodness and virtue, and thousands of vicious people become rectified and re-formed. There are, however, two great difficulties in the way of prayer, on account of which the grandeur and greatness of prayer often re-
 
December
2013
Webcasting on the world’s first real
-time Islamic service at
www.virtualmosque.co.uk
 
2
December 2013
mains hidden from human hearts. The first con-dition is that of honesty, righteousness and fear of God, as stated by Him in the verse
ِ
 
ہ
 
لّ  ت 
 
 ّِ
 
ْِ ْا
, that is, “Allah accepts the prayer of the dutiful”; again,
عاّا
 
ِۃ ْ د
 
بْِج بْِر ق
 
ّِ ف
 
ّ 
 
ْیِد ِ
 
ک أ س
 
ا ذِ و
 
نْو  شْر 
 
ْم ھّ  ِاْ ِْ و
 
ْِ
 
بْِ تْ ْف
 
ِن  د
 
ا ذِ
, that is, “When My
servants ask thee concerning Me as to what is the argument for the existence of God, the reply
is, ‘Surely I am nigh’” –
 that is to say, no bigger arguments are needed, and My existence can be known and realized by the ready argument that when a suppliant calls on Me, I answer his prayer, and through My revelation give him the glad tidings of his success, which induces belief not only in My existence, but also in My al-mightiness and omnipotence; but it is funda-mentally necessary that people should create within themselves a sufficient state of fear of God and piety for me to hear their voice; it is also necessary that they should repose faith in Me, and acknowledge and admit, before getting full knowledge, that God
is
, and possesses all power and might, for it is only the man of faith who is given the ultimate knowledge of God.
Definition of faith
Faith means to acknowledge and accept, even though knowledge has not yet reached its high-est degree of perfection and a fight is still going on against doubts and suspicions. Hence, the man who attains to faith
 that is, despite weak-ness and a lack of all of the reasons for belief, accepts it on the basis of strong probability
 is considered to be honest and true by God Most High and is granted, by way of bountifulness, complete knowledge of things Divine and given to drink, after faith, the cup of wisdom and dis-cernment. And it is for this reason that an hon-est and God-fearing man, when he hears the call of the prophets and the apostles of God does not like to launch any attack from any side in the very beginning, but takes that portion of the call that can be easily understood with the help of clear arguments to be a strong proof of the
claimant’s having been raised by God, as the ba-
sis of his acceptance and belief, and regards the other portion, which is not understood, follow-ing the example and practice of righteous and good persons, as a figure of speech or a meta-phorical statement and, removing in this way, the seeming inconsistency, engages and com-mits his faith in a simple and sincere manner. Then God Most High, being merciful in view of his condition and pleased with his faith, and an-swering his prayers, opens for him the door of perfect Divine knowledge and brings him, by means of revelation, visions and other heavenly signs, to the stage of perfect belief and certainty. But a prejudiced man, full of ill-will and animos-ity, does not act not in this way. He looks upon all those matters that can serve as means to the recognition of Truth with disrespect and con-tempt, pokes fun at them and ridicules them; but such matters as are still doubtful and ob-scure to him, he makes the basis and instrument of his charge. And this has always been the prac-tice of unjust and bigoted persons.
 An example
The prophecies uttered in respect of a coming prophet by the foregoing prophets always con-sisted of two parts: (1) clear, lucid statements, without any fig-
 
December 2013
3
which required the guidance of a prophet, and the time of his advent appointed in the prophecies, came to the correct conclusion that he was, in fact, the same prophet who had been promised to the Israelite nation, and they reposed their faith in him and suffered with him different kinds of pain and persecution, and displayed their truthfulness and sincerity before God Host High, The other group, which had within its ranks evil-minded and unfortunate people, paid no re-gard to the clear signs and arguments, and cared not to cast even a glance on the wretched state of the age, but with a vicious motive seized upon the second part consisting of metaphorical expres-sions, and most insolently hurled abuse at that holy man, calling him an infidel and heretic; and they said that he had perverted the meanings of the sacred text and wrongly interpreted the second coming of the prophet Elias, twisting the clear words out of their literal significance. The Jews also accused him of calling their divines deceitful dissemblers and hypocrites. They contended, most wickedly, that not a single syllable of the prophe-cies uttered by the prophets had been fulfilled in him, that he had not come as a king, fought with the foreign nations or delivered them from the yoke of foreign rule, and that Elias, too, had not descended from the clouds before him; how, then, could he be the Promised Messiah? In short, these wicked and vicious people were unwilling to pay any attention to the light and signs of Truth, and adduced again and again the metaphorical part of the prophecies, imposing upon them their literal interpretation.
The Holy Prophet
A similar misfortune befell most of the Jews at the time of our Holy Prophet (peace and the blessings of God be upon him). Following in the footsteps of their forefathers, they, too, did not want to benefit from that part of the prophecies which contained clear arguments and signs, but placing before their eyes the portion containing metaphorical state-ments, or laying stress upon the prophecies that had been tampered with and corrupted, they be-came deprived of the wealth of discipleship of the Great Prophet, the Lord of both the worlds, spiri-tual and physical. And the Christians also acted in ure of speech, which needed no interpretation; (2) metaphorical statements which stood in need of interpretation and elucidation, in that some had been made obscure beneath the veil of allegory and parable. Then, when the foretold prophets made their appearance, people would divide themselves into two groups, in the first place the noble and august souls who, noting the clear, lucid arguments, did not hesitate to put faith in and accept them, and either interpreted the metaphorical part in the light of the basic statements, or waited patiently as to how things would come to pass, and they found Truth in this way, and did not stumble. The very same thing happened in the time of the prophet Jesus (peace be upon him). In his case there were two kinds of prophecies in the ancient scriptures: (a) that he would appear in the garb of the poor and meek, under the rule and realm of a for-eign power, from the seed of David, conduct and comport himself with humility and gentleness, and show signs; (b) that he would be a king and fight like kings and deliver the Jews from the yoke of foreign rule; that the prophet Elias would first descend from heaven and that the Messiah would not make his appearance until Elias had returned to this earth for a second time. When Jesus the Christ appeared on the scene, the Jews divided into two groups, one
 which was in a very small minority
 finding Jesus to be from the seed of David, seeing his righteousness and humility and beholding the heavenly signs which accompanied him and the condition of the age

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