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A journal devott!d to�hawing that is: PEACEFUL -TOLERANT :... RATIONAL - INSPIRING

Vol. 69 MARCH � t\P�IL 1992 No. 2.

b,ur Teachings. < i: �y Hazrat Mirza· Glju{�m Ahmad ...... 3 • and its significance. Observing fasting in its true spirit ...... 4 • Nearness to . by Rafi Y. A. S�arif, J}.�.A...... 5 Griticism by misrepre.',entation - II. Second part of repl:t t�.@hristian polemic 40·•,· Maulana Hafiz �he[tfo;ammad - My benefactor; .. , " · by Shahid Aziz, ·secr�tary, U.K. Anjuman 11 • Introduction to Islam...... 15

�'· Publlsher. , Ah.madiyya Anjuman IshaaN"1slam Lahore Inc.· (U.S.A�) l3U Kingsgate Road, Columbusj Ohio 43221-1504, U.S.A.

www.alahmadiyya.org 2 THE LIGHT • MARCH - APRIL 1992

The Light was founded in 1922 as the organ of the ANJUMAN ISHA' AT ISLAM (Ahmadiyya Association for the About ourselves. propagationof Islam) of Lahore, . The Islamic Review was The Ahmadiyya Anjuman Isha'at Islam for over 50 years, and in the published in England from 1913 Lahore has branches in the following U.S.A. 1980 to 1991. The present periodical represents the world­ countries: wide branches of the Ahmadiyya Anjuman Isha'at Islam, Lahore. U.SA. Canada. ISSN: 1060-4596 England. Germany. Editor: Dr. Zahid Aziz. Holland. South Africa. Circulation: Mrs. Samina Sahukhan, Dr. Noman I. Malik. . Indonesia. I Australia. . Articles, letters and views are welcome, and should be sent to: Trinidad. Guyana. The Editor, 'The Light', 15 Stanley Avenue, Wembley, Suriname. I Middlesex, HAO 4JQ. ENGLAND. The Movement has members and supp­ For circulation matters, contact U.S.A. address on front cover. orters in many other countries as well. In Berlin, it has a large historical constructed in the mid-l 920s. Beliefs and aims. Achievements: The main object of the A.A.1.1.L. is to present the true, original message of Islam to the whole world - Islam as it is found in the The Anjuman has produced extensive literature on Islam, originally in English Holy Quran and the life of the Holy Prophet Muhammad, obscured and , including translations of the today by grave misconceptions and wrong popular notions. Holy Quran with commentaries. These Islam seeks to attract the hearts and minds of people towards books are being translated into other lan­ the truth, by means of reasoning, good moral example, and the guages, such as French, German, Spanish, natural beautyof its principles. It neither aspires to gain political Russian, Chinese and Japanese. power, nor allows the use of force in support of the faith. The Anjuman has run several Muslim missions around the world, including the Hazrat , ourFounder, arose to remind the first-ever in Western Europe. world that Islam is: The Movement's unique contribution International: It recognizes prophets being raised among all to Islamic thought is summed up in the nations and requires to believe in them. Truth and column on the left. goodness can be found in all religions. God treats all human History: beings equally justly, irrespective of race, nationality or 1889: Hazrat Mirza Ghulam Ahmad religion. founded the Ahmadiyya Movement. Peaceful: Allows use of forceonly in unavoidable self-defence. 1901: Movement given name Ahmadiyya Teaches Muslims to live peacefully under any rule which after Holy Prophet Muhammad's other accords them freedom of religion. famous name Ahmad. 1905: Hazrat Mirza appoints central body Tolerant: Gives full freedom to everyone to hold and practise (Anjuman) to manage the Movement. any creed or religion. Requires us to tolerate differences of 1908: Death of Hazrat Mirza. Succeeded belief and opinion. by Maulana Nur-ud-Din as Head. Rational: In all matters, it urges use of human reason and 1914: Death of Maulana Nur-ud-Din. knowledge. Blind followingis condemned and independence of Ahmadiyya Anjuman Isha'at Islam thought is granted. founded at Lahore to continue the original Anjuman, to preserve Hazrat Inspiring: Worship is not a ritual, but provides living contact Mirza's real mission. Maulana with a Living God, Who answers prayers and speaks to His Muhammad Ali elected as Head. righteous servants even today as in the past. 1951: Death of Maulana Muhammad Ali after fifty years of glorious service to Non-sectarian: Every person professing Islam by the words La ilaha ill-Allah, Muhammad-ur rasul Allah the cause of Islam. Maulana Sadr-ud­ (There is no god but Din (d. 1981) becomes head. Allah, and Muhammad is the Messenger of Allah) is a Muslim. A Muslim cannot be expelled from Islam by anyone. Since 1981 Dr. Saeed Ahmad Khan, an eminent doctor and religious scholar, has No prophet, old or new, is to arise after the Holy Prophet led the Movement, at a time when it faces Muhammad. However, Mujaddids will be raised by God to intense persecution and opposition. revive and rekindle the light of the faith of Islam. THE LIGHT ■ MARCH - APRIL 1992 3 Our Teachings From the book Kishti-i Nuh (Noah's Ark) by Hazrat Mirza Ghulam Ahmad

(Editor's Note: The serialisation of extracts from this He who breaks in any way the promise he made book which deal with the teachings of Islam, as when taking the pledge (to join this Movement) is particularly stressed by the Founder of the not of my Jamii'at. He who does not believe in me Ahmadiyya Movement, continues below from the in fact to be the Promised and is not last issue.) of my Jamii'at. He who is not ready to obey me in all fair matters is not of my Jamii'at. He who mixes Again, I say to you, do not consider it sufficient with the opponents (of this Movement) and nods in that you have performed the outward act of taking agreement with them is not of my Jamii'at. Every the pledge (to join this Movement). An outward et � fornicator, unrighteous, drunkard, murderer, thief, is nothing; God looks at your hearts, and deals wlth gambler, unfaithful, usurper, wrongdoer, deceiver, you accordingly. I say this, and by it fulfil my duty fabricator, slanderer of his brothers and sisters, and of delivering the message, that sin is a poison, so one who mixes with such people, who does not do not take it. Disobedience to God is an abomin­ repent of his wicked deeds, and leaves not bad able death. A void it. Pray that you be given company, is not of my Jamii'at. strength for it. God, the all-powerful supporter of the righteous. My true followers. All these are poisons; you cannot be saved if you He who, while praying, does not consider God as take them. Light and darkness cannot be in the being powerful to bring about everything, except same place together. Every one of a sly and cunning where it is contrary to what the Almighty Himself nature, who is not open before God, cannot receive has promised, is not of my Jama'at (followers). He the blessing which is granted to those who are who forsakes not falsehood and deceit is not of my candid of heart. How fortunate are those who purify Jama'at. He who is embroiled in the greed of this their hearts, cleansing them of every dross, and world, not even raising his eyes to look to the next, make a resolution to be faithful to God, for they is not of my Jama'at. He who does not truly give shall not be lost. God will most certainly not precedence to religion over worldly interests is not disgrace them, for they are God's and God is theirs. of my Jama'at. He who does not repent fully of They shall be saved at every time of trial. Stupid is every evil and wickedness, such as drinking, unlaw­ the adversary who plots against them, for they are ful earning, lust, dishonesty, bribery, and every in the bosom of God, and He is their supporter. other iniquity, is not of my Jamii'at. Who is it that have faith in God? Only those who He who is not regular in the five daily prayers is are such. Likewise, foolish is the man who is not of my Jamii'at. He who is not constantly suppli­ worried about one who is a brazen sinner, of an evil cating beforeGod, remembering Him with humility, nature and mischievous minded, for he shall himself is not of my Jamii'at. He who forsakes not the be destroyed. Ever since God created heaven and sinful companion, who is casting a bad influence earth, it has never happened that He destroyed and upon him, is not of my Jamii'at. He who does not annihilated the good people; on the contrary, He has honour his parents, obeys them not in fair matters shown mighty works for them, and will do so even which are not against the Quran, and is negligent of now. He is a faithful God, and for those faithful to serving them, is not of my Jama'at. He who does Him His wonderful works are manifested. The not show gentleness and goodness towards his wife world wishes to swallow them up, and all enemies and her relatives is not of my Jamii'at. He who gnash their teeth against them, but He Who is their deprives his neighbour of the least good is not of friend saves them from every place of destruction, my Jama'at. He who is not willing to forgive those and makes them triumphant in every field. How who wrong him, and is vindictive, is not of my pure and holy is the man who holds fast to such a Jama'at. God. We believe in Him, and we have found Him. 4 THE LIGHT • MARCH - APRIL 1992 Ramadan and its significance How to observe it in its true spirit Importance of self-reform and abstention from base desires

(Editor's Note: By the time readers receive this b. To attain nearness and closeness to God so issue, the month of Ramadan will have commenced, that He becomes a reality in our lives. As we and therefore it is timely to reiterate the teachings bear the rigours of fasting purely for the sake .of Islam as to the true significance of fasting and its of following a Divine commandment, know­ real sense.) ing and feeling that He can see all our actions however secret, it intensifies the 1. "O you who believe,fasting is prescribed for consciousness of God in our hearts, resulting you as it was prescribed for those before you, in a higher spiritual experience (see extract so that you may guard against evil." (The no. 2). Quran, 2:183) c. To learn to refrain from usurping other's 2. "And when My servants ask you (0 Prophet) rights and belongings. In fasting we volun­ about Me, surely I am nigh. I answer the tarily give up even what is rightfully ours; prayer of the suppliant when he calls on Me, how can then we think of taking what is not so they should hear My call and believe in ours? (See extract no. 3) Me that they may walk in the right way." (ibid., 2:186) d. Charity and generosity is especially urged during Ramadan. We learn to give, and not to "And swallow not up your property among 3. take. The deprivation of fasting makes us yourselves by false means, nor seek to gain sympathise with the suffering of others, and access thereby to the authorities so that you desirous of alleviating it; and it makes us may swallow up other people's property remember the blessings of life which we (ibid., 2:188) wrongfully while you know." normally take for granted. 4. "He who does not give up uttering falsehood and acting according to it, God has no need Fasting in Islam does not just consist of refrain­ of his giving up his food and drink." (The ing from eating and drinking, but from every kind Holy Prophet Muhammad) of selfish desire and wrong-doing. The fast is not merely of the body, but essentially that of the spirit Jesus fasted forty days and forty nights, and 5. as well (see extract no. 4 ). The physical fast is a explained it by saying: "It is written, Man symbol and outward expression of the real, inner shall not live by bread alone, but by every fast. word that proceeds from the mouth of God." (Matthew 4:2-4.) Moses also fasted forty Fasting is a spiritual practice to be found in all days and forty nights (Exodus 34:28). religions (see extracts no. 1 and 5). The great Founders of various faiths (Buddha, Moses, Jesus, Purpose of fasting in Islam etc.) practised quite rigorous fasting as a prelimi­ nary to attaining their first experience of spiritual a. To develop and strengthen our powers of enlightenment and communion with God. This kind self-control, so that we can resist wrongful of communion is indicated in extract no. 2. desires and bad habits, and therefore "guard against evil" (extract no. 1). In fasting, by Hazrat Mirza Ghulam Ahmad says: refraining from the natural human urges to satisfy one's appetite, we are exercising our "People are unaware of the true nature of fasting. ability of self-restraint, so that we can then The fact is that no country or realm can be apply it to our everyday life to bring about described if one has not been there. Fasting is not self-improvement. just the state of remaining hungry and thirsty. Its nature and effect can only be discovered by experi- THE LIGHT ■ MARCH - APRIL 1992 5 ence. The human makeup is such that the less food members of the Lahore Ahmadiyya Community to is consumed the greater is the purification of the say the tahajjudprayers during the month of Rama­ soul and the development of the powers of inner dan: "You have to rise early in any case to begin vision. God's purpose is that you should reduce one the fast; rise even earlier (by half an hour or an kind of food (physical) and increase the other kind hour) and say tahajjudprayers". One of the several (spiritual). The person fasting must remember that prayers he advised us to say is as follows: the aim is not simply to remain hungry; he should , 0 God! the spreading of Your name in the world be engrossed in the remembrance of God so as to is that mighty work for which You have always attain severance fromworldly desires. The object of been raising Your special servants, and it was fasting is that a person should abstain from the food with Your help that they succeeded in achieving which nourishes the body and obtain the other food that great end. It was one such servant who set which satisfies and brings solace to the soul. Those us on this work. But we are few, we are weak, who truly fast for the sake of attaining to God, and we have no resources. Those who oppose us are not merely as a custom, should be absorbed in the not only those of other creeds, but even our own praise and glorification of God, and in meditating put obstructions in our way. Help us through upon His Unity." Your mercy, give us the strength You gave Your righteous ones, and illumine our hearts with the Maulana Muhammad Ali: light with which You illumined their hearts. "The real purpose of fasting is to attain righteous­ , 0 God! the most difficult work is the spreading ness. A person who undergoes hunger and thirst, of Your name in the world. Whenever it has but does not behave righteously, has done nothing. happened, it has not been brought about by the If someone is told the aim and object of doing a strength of a man or an army but by Your certain duty, and he does that duty but does not succour and aid. So we beseech You for Your attain the required aim and object, it is as if he has help and aid which You grant to Your righteous not done that duty." ones. , The Maulana used very strongly to urge the * * * * * Nearness to Allah Teachings ofthe Quran and experience of Muslim saints by Rafi Y. A. Sharif, M.A.

(Editor's Note: The author, an American convert to limit and that our Master, Prophet Muhammad, Islam having Sufi inclinations, is an active member upon whom be peace, presents us with belief in of our US.A. branch and attended our central unlimited human possibilities. With the perfect annual gathering in Lahore in December 1988. The Guide in both Divine and human form, we bind article presented below was written in June 1991, ourselves to the path leading to perfection. and is very timely for this issue as the chief object of fasting is to attain nearness to Allah.) During his spiritual journeys in centres of Islamic learning,Hazrat Maulana Hakim Nur-ud-din Seekers may find themselves considering the (d. 1914), who was to become the first head of the nature of the Divine and the human, and pondering Ahmadiyya Anjuman, offered his bai 'at to the over their relationship. The Kalima (creed of Islam) renowned Sufi Shaikh, Hazrat Shah Abd-ul-Ghani. comprises two parts representing Divinity and For his spiritual practice, Nur-ud-din received a humanity. Declarations of belief in true God and single verse of the Quran, and later received a perfected man are required for one to become a second verse. They were: "We are closer to man Muslim. We recognize that Allah the One is without than his jugular vein" (50:17), and "He is with you 6 THE LIGHT ■ MARCH - APRIL 1992 wheresoever you may be." (57:5) exemplar, the Light of our age, Hazrat Mirza Through his absorption in these verses for Ghulam Ahmad go? He remained his whole life in several months, Hazrat Maulana Nur-ud-Din was his little village of , at times going to neigh­ blessed with frequent visions and dreams of the bouring towns as his affairs required. He knew well Holy Prophet, upon whom be peace. He said of his that Allah is near and His throne is within. Where experiences that his awareness increased and he must you go? gained insights into improving his own spiritual Many believing people tend to think of Allah as life. far, perhaps on a throne above the clouds, beyond Withinthe tekke (Sufihouse) where he remained the galaxy. Their approach to God is up and out­ for some time, the entire Quran was recited daily. ward. Of course, it is true that the Rabb al- 'alamfn Many of the dervishes recited the Kalima 19,000 is far and near, governing all of the worlds, close times daily. Someone complained that Nur-ud-din and distant, visible and invisible. But which focus was not regular in performingthis dhikr, whereupon can be most helpful to the individual's spiritual his Shaikh replied on his behalf: "Show him some growth? Though it may be insignificant, a knock on authority for this and I am sure he will comply." the door will get your immediate attention, more This shows that Nur-ud-din already shared the view than a catastrophe a mile away. Only when your of Hazrat Mirza Ghulam Ahmad that the pursuit of house shakes does the quake get your serious tariqat (the mystical path of Islam) was within the attention. Shari'ah (lawful authority based on Quran). He was Three stages of attaining Divine closeness. definitelyparticular aboutobservance of prayer and most likely performed his meditation upon the Allah has blessed every century with the means of verses given him while performing the ritual proper spiritual focus through an Ahmadiyya prayers. Movement. Hazrat Mirza Ghulam Ahmad, the initiator of our century's movement describes three God to be found near, not far. stages forincreasing our awareness of the nearness These two powerful verses of the Quran inform us of Allah, the ever-present. These are stages of that Allah is very near to each human being, ever­ human development through the perfection of present. Beloved Prophet Muhammad, peace be yaqfn, certainty of faith. upon him, al-Insan al-Kami/, our perfected Master, Emanating from the human heart centre, love directs us to look within ourselves if we want to follows belief, shaping the whole person. "Those know Allah in these words: "He who knows him­ who believe love Allah the most" (2:165). The first self, knows Allah". He directs us to "Develop in stage is awareness of the mercy, grace and bounty yourself such qualities as are akin to the attributes of Allah flowing to the creation. This inspires the of Allah." qualities of sincerity, faith and obedience. The The friends on the path of tarfqat convey the believer responds with love for Allah, self and experience of the great Bistami who, in a beautiful others. This is the station of 'Abdullah, the one vision, spiritually ascended to the very Throne of serving Allah the Great Master. Allah, whereupon he exclaimed, "Are you the very In the second stage, says Hazrat Mirza sahib, place where Allah settles Himself?" The throne one becomes closer to Allah, the Source, and the replied, "Around here, we aretold that Allah can be Master takes on the colouring of a parent. Love is found in the humble human heart." This is affirmed intensified and personalized, and purified of selfish in the Holy Quran. motives. It becomes natural and effortless as in a How does the believer get near to the One Who filial bond. The Quran says: "Remember Allah as is all and everywhere? One thing is certain from the you remember your own fathers, with even greater verses examined, you do not have to go any place. remembrance" (2:200). While travel is a recommended spiritual practice In the third stage, we are given the opportunity when undertaken with the right intention and under to comprehend just how close the Divine and appropriate guidance, to go here and there is not human can come. Hazrat Mirza sahib explains this necessarily going to take you closer to finding stage as the inner manifestation of the Divine - the Allah. His Holy abode will not be found in the soul of light, the real you looking at your own furnishings of a particular culture. Where did our reflection in a large clear mirror and seeing nothing THE LIGHT ■ MARCH - APRIL 1992 7

but Allah! followers to grasp the trulyspiritual emphasisgiven When the great Sufi saint Mansur al-Hallaj by the great muhaddas in his own time. reached this ecstatic state, he declared ana al-Haqq Sense of using word 'prophet'. - "I am God!" (lit. the Truth) - whereupon he was murdered by the maulvis of his time and One example of the usefulness of attaining this merged fully into the ocean of Divinity. The understanding is the controversial issue of maulvis were (and are) so frightened by the nubuwwat () with reference to the empowerment of the individual soul. Petty tyrants position of Hazrat Mirza Ghulam Ahmad. Taken in seeking control over others cringe in horror before the Shari'ah, or legal senses, his use of the term for spiritual liberation. We have received this know­ himself would be objectionable and clearlyoutside ledge directly from Hazrat Mirza sahib, and those what is possible within Islam. Of all of the Muslim of his followers who are blessed with insight will schools and sects, only one group of misguided see deeply into that sea of Divine knowledge where followers of Hazrat Mirza sahib take the word nabf he has taken us to dive for gems. (prophet) appearing in his visions, in the real sense of the Sharr ah, though they jump through hoops to Sharl'ah and Tarlqat. qualify it. However, if instead, the word is taken in It is appropriate to comment upon two aspects of the tarfqat sense, there are hundreds of precedents Islam. Hazrat Mirza Ghulam Ahmad gave due among the great and respected Sufi masters who attention to both in his writings. The Shari'ah law have been seen as having the colourings, the 1 which was derived from the Quran itself, but characteristics, the qualities of a prophet. presently includes substantial input from the Prophet Moses was a great lawgiver. The Torah scholars, governs forits followers, social activity to was given to him and all of the people of Israel. He include human rights, property, and principles of was, like Prophet Muhammad, upon whom be governing. The Shari'ah, like the laws of other peace, the master of religious law. But unlike faiths, becomes the focus of strife and fighting, not Prophet Muhammad, when it came to following in because of the religion, but because people use it to the inner path, Moses was an infant. He asked to satisfy their lower instincts. They depict religious journey, but could not keep patience according to law as their exclusive and selfish end, even while the Quran. He was a courageous man. He had many professing that Allah is One and for all. The qualities but see his difficulty on the Path. The essence of all true religions is the same. Yet world sees the man of law, the politician, the fanatics cut each others' throats in their zeal for 'leaders' of religion. The master of the spiritual advancing their particular version and are filled path, the great spiritual guides, may be virtually with veneration for false objects of worship much unknown until they leave this world. Such lumi­ as human leaders or their tombs, in which they naries as Hazrat Mirza Ghulam Ahmad cared little commit the foulest deeds. for this world. He never took a cent from his The main highway is called shar ', hence followers' subscriptions for his own use - one sharf'ah, the main road of Islamic faith. It legally matter in which he resembled the prophets who binds the community. There is also the charming always declared to their peoples: "We seek nothing pathway tread by the Sufis. It is the inner path from you for ourselves". The writer has seen him called tariqat. While it is narrower than the main road, and more difficult to follow, it fosters a dependence upon Allah alone and an increasing 1. Editor's note. Hazrat Mirza himself made this abun­ awareness of Him. It is the path to destruction of dantly clear; for instance, he wrote: "Sometimes the the false ego, the inner idol, to liberate the true soul revelation from God contains such words about some of His saints in a metaphorical and figurative sense; they and grant it union with Allah. Hazrat Mirza sahib are not meant by way of reality. ... The epithet 'prophet was the reformer for Shari'ah and tarfqat. Many of of God' for the PromisedMessiah, which is to be found his teachings can most clearly be understood in the in Sahih Muslim etc. fromthe blessed tongue of the Holy light of tarfqat and greatly resemble the writings of Prophet, is meant in the same metaphorical sense as that former mujaddids (reformers) and Masters of the in which it occurs in Sufi literature as an accepted and common term forDivine communication. Otherwise, how Path (Sufi Saints). Understanding this work of the can there be a prophet after the Last of the Prophets?" founder of the Ahmadiyya movement may help his (Anjam Atham, footnote, pp. 27-28) 8 THE LIGHT ■ MARCH - APRIL 1992 vividly in a dream and he surely belonged to higher am lost to the world around me." realms of spiritual life. (From Tafsfr 'lrftinfwa A.dab al-Qur' tin, by Concept of taqwii. Ansari) The key to progress is best expressed in the Quranic The result of the desired state is as though you concept of taqwti, or Allah-consciousness, as the are beholding yourself in a mirror as complete, scholar Muhammad Asad translates it. As you perfect, well-pleased with Allah and most pleasing become more constantly aware of the presence of to Him. You come to see Divine in your own being Allah, your entire reality shifts. You acquire a - your body becomes a sacred mosque. Suppose, different sense of priorities and a different view of even beyond that, you begin to see the same in the world. You begin to listen within and pay others, not just some particular figure clothed in attention to the signs pomp and show, but in manifesting in your life. each other, in those You become more You come to see Divine in around you and those mindful, as the Quran your own being - your body who, by chance, come says of those who pon­ before you. Suppose you der and reflect. Hazrat becomes a sacred mosque. see all beings as their Mirza sahib stressed true soul selves instead taking time in prayer, of as their gross material meditating - going deeply into the verses and their perishable bodies. If you see the Divine in each meanings. other, prejudices and hatreds, arrogance and superi­ In the Ristila-i-Qushairiya, a collection of Sufi ority will diminish and vanish, and love will fill the writings, we find a few examples of what it is like void. We can nurture that divine light with which to be fully Allah-conscious. we are born, and we can perceive it on the faces of others as described in the Quran. Ali ibn Husain was in sajda (prayer prostration) when a fire broke out in his home. He did not stir How did the earlyAhmadi Muslims come to the and eventually completed his prayer. Later, when movement? Was it a wholly intellectual process? asked about it, he said: "A fire of greater proportion Mostly they just came to Qadian and experienced than that had engrossed my attention". Even now, the light emanting from between the brows of the one can observe some souls who are constantly founder and his joyful companions. They learned engaged in dhikr- Divine remembrance. One can from his example by spending time in his company. observe that their lips are moving while they are The chord between two bows. sitting or walking and their attention is not on The lofty station of Prophet Muhammad, peace be worldly affairs. upon him, who repeatedly said, "I am a man like During a fierce battle, Hazrat Ali ibn Abi Talib, you", was described by Allah Himself in the Quran may Allah exalt him, was struck in the leg by an as a chord or bow-string placed between two bows arrow which penetrated right through to the bone. representing the realms of the Divine and the His companions tried their best to wrench it loose, human. Was he at once in heaven on earth, at one but the arrow was firmly pinioned. What should with Allah and the people? Was he one mirror they do? They decided to wait until the time for facing in two directions? He certainly lived cons­ prayer, as it was observed that while praying Hazrat tantly in this mystical state - the bow-string. "He Ali was totally unconscious to the world around approached close to Allah and then leaned towards him. While he prayed, they proceeded to pinch the mankind and it became the case of one chord flesh, split the bone, and loosen and remove the between two bows." (See the Quran, 53:8-9.) In his arrow. Afterwards Hazrat Ali said: "It seems as spiritual ascent, there was no veil between himself though my pain has lessened somewhat". They and Divine realization. He, says Hazrat Mirzasahib, explained the operation, and Ali said: became the drop which had made its way back to "When I pray, if a shower of arrows were to the Ocean, and in his descent there was no veil rain upon me, or the whole world tum upside either. He spoke the simple language of the people. down, I would not be affected because at that Taking the chord as a line, or the curved line of time spiritual ecstasy so occupies me that I yin-yang in Oriental understanding, the Holy THE LIGHT • MARCH - APRIL 1992 9

Prophet is the very central point. However, it is Hand is above their hands" (48:10). Yad-ullah, the important to note that there is an infinite number of hand of Allah, is a hand after all. In the Ahmadiyya points on the line, infinite possibilities for an view, such things are objectively true, but not infinite number of souls to be elevated. Further physically. The Quran is a spiritual book. visualizing that chord or line again, the name Allah What can we learn from this? It was the Divine is the centre point while all other attributive names power acting in and through the agency of the hand and cosmic sound names also appear on the same of the Prophet that was, in fact, the Hand of Allah, chord line. Hazrat Mirza Sahib said: receiving the bai'at. "It is obvious that on the higher side of the How near, how far? Allah is nearer to you than chord (upper half of the circle) is the bow of your jugularvein, the passage of the life force from divinity so that when the whole soul of the heart to the brain. Allah is causing the life force Muhammad, on account of his intense clarity, to circulate in your body. He inspires the heart­ advanced from the chord (line), it fell into mind connection, the dance of inner harmony:"And that limitless ocean of Divinity and his part­ when My servants ask you about Me, say, I am icle of human-ness was lost in that ocean." near; I answer the prayer of the supplicant when he prays." (2: 186) If you understand that Allah is the ocean and you are a drop, coming from a drop of sperm, the "Allah is the Light of the Heavens and the truepath (TarfqatAhmadiyya) can be seen as a pure Earth. A likeness of His Light is as a pillar stream or river in which the drop travels to the on which is a lamp - the lamp is in a glass, ocean. Allah is our beginning and in the end we the glass is as a bright shining star - lit return to him. All of this life has been understood from a blessed olive tree, neither eastern nor on the Path to be a journey of return to Him after western, the oil whereof gives light though our soul has been placed here in our bodies. fire touch it not - light upon light. Allah Remember, the real journey is within - your own guides to His Light whom He pleases, and heart centre is the ocean gate. Allah is not simply Allah sets forth parables for men, and Allah within your grasp, but within. is the knower of all things." (24:35) So then, who is God? Who is man? What is In conclusion, we will share a few thoughts of divine? What is human? Where is the chord of an American friend,Shaikh N ur Lex Hixon, Khalifa meeting? How do the two become one? What are of Shaikh Muzaffer, head of the Halveti-Jerahi the obstacles to unifying humanity? What are dervishes. Meditating upon the above verse, Shaikh differences? Someone pointed out that, in Pakistan, Nur says he received the following from the Holy no one would dare claim to be a prophet. In India Prophet: however, one will not receive the slightest attention "The Light of Allah is the window that opens or have any spiritual credibility unless he is at least beyond all creation. On the sill of this shining the incarnation of a minor deity. Muslims and window rests the precious lamp of the human soul, Hindus go on butchering each other over their whose flame is pure and steady, protected by the differences. Perhaps the One God is seen by all, but transparent crystal of the heart that glistens deli­ in one culture His attributes are pictured in graphic form. In the other, the names are sufficient. Perhaps cately, like a star with the soul's light. This lamp (your soul) is ignited by a Divine Light alone and it is best to seek Allah within and not in the out­ ward forms that divide us all. burns aromatic oil from the Tree of Life - that transcendent tree found nowhere on earth, neither Relationship of God with man's physical body. East nor West. This fragrant oil of wisdom radiates The human body has been called the temple of the illumination spontaneously, not needing to be soul and described as the microcosm of the uni­ touched by any earthly fire. Thus the light of the verse. The heart resembles the sun within; the soul and the source of light behind it blend, merge, pathways for the blood are like planetary orbits. and re-appear in the mystery of eternal companion­ Allah is the Creator of the human body as well as ship as the Light of Allah within the Light of the universe; the same Hand nurtures and sustains Allah." both. Allah Almighty says in the Quran: "Those For Allah's Grace, which carries us on its wings, who swear allegiance with the Prophet, Allah's al-hamdu lilliihi Rabb-ii- 'iilamfn. 10 THE LIGHT ■ MARCH - APRIL 1992 Criticism by misrepresentation - II Reply to Christian leaflet by the Editor

(We conclude our reply to the criticisms of the To belittle the Quranic teaching that "Allah is Christian leaflet, which began in the last issue.) nearer to man than his jugular vein", the leaflet says: "nearness does not mean fellowship, and the At the close of the first part of this reply, the Muslim doctrine of shirk forbids this interpre­ following objection advanced in the leaflet was tation". What is shirk is to consider Divine being dealt with: attributes as being possessed by others besides the "Allah's indifference to the lost souls stands One God, and not closeness to God which may be in complete contrast to the God of the Bible of such a high degree that the acts of His chosen who seeks to save the sinner from eternal ones may be spoken of as the acts of God Himself. death." As the Quran says of the Holy Prophet Muhammad: "Those who swear allegiance to thee do but swear But according to Christian belief, the "God of the allegiance to Allah; the handof Allah is above their Bible", as termed here, withheld from mankind the hands" (48:10). Here the Holy Prophet's hand is means of salvation till the appearance and the spoken of as the hand of Allah. subsequent death of Jesus upon the cross. No one prior to that event could have been saved from sin, Sin and forgiveness. as no one could have believed in the doctrine of Regarding sin, it is objected: "Sin in Islam is not a atonement. At best, a law was sent, but that was sinful condition of the heart, mind and will confined to only one of the many nations on earth, inherited from Adam ... Rather sin is the breaking namely, the Israelites. And even they were misled of a code of laws given through their prophet". Sin into believing that acting on the law was a means of in Islam is certainly a condition of the heart and salvation, since the same law was later deemed by mind, which then leads man to do acts of wrong­ Christianity as a "curse" (see Galatians 3:13). doing, and is not limited to the actual commission According to Islam, on the other hand, prophets of misdeeds. The Quran states clearly: "And were sent to every nation on earth, bearing the whether you manifestwhat is in your minds or hide means of salvation for that people. And the prin­ it, Allah will call you to account according to it" ciple of salvation was ever the same, namely, the (2:284). Only one with a clean heart can approach submission of one's own desires and ego to the will God: " ... who comes to Allah with a sound heart" and purpose of God, and the doing of good to (26:89). But it is an entirely different matter to others. The prophets came with guidance to enable assert that sinfulness is man's natural state people to tread the path towards salvation, and they "inherited fromAdam". We need offer no apology taught by the example of their own lives as well. whatsoever for the fact that Islam certainly does Can Allah be called indifferent to the lost, Who reject the concept of inherited sin. made so much provision forthe whole of humanity Finally, we read: "Forgiveness in Islam is bound to go aright? up with man's own works ... The Muslim has no Other allegations - man reaching God. ground of assurance of forgiveness but must leave it with Allah". Forgiveness must stem from man's We now take briefly the other allegations against own work in expressing regret for sin, and making Islam in the leaflet. It is contended: "There is no efforts to repent and reform. Then Allah's mercy possibility of [man] being united with God. In fact, comes into play, being vastly greater than his works any such claim would make one guilty of shirk... " deserve. Assurance, rather than hope, can only Actually, the Quran speaks in several places of make man complacent and lax as regards making man's meeting with God, for example: "O man, efforts for self-reform. The kind of assurance of thou must strive hard to thy Lord, until thou meet forgiveness suggested by the doctrine of atonement Him" (84:6). can only encourage the continuance of sin. THE LIGHT ■ MARCH - APRIL 1992 11 Hafiz Sher Mohammad - My Benefactor by Shahid Aziz Secretary, U.K. branch of A.AJ.I.L.

In the first issue of the overseas edition of The Khushab, he soon came into contact with Hazrat Light (September-October 1991) an article was Maulana Muhammad Ali. He was much impressed published about Maulana Hafiz Sher Mohammad by Hazrat Maulana's deep learning and piety. He sahib. It related some of the services of Hafizsahib had previously read some of the Promised in the cause of Islam and this Jama'at. However, Messiah's works. However, he now embarked upon Hafizsahib's life was such that much more can, and a detailed researchof these writings and discourses. should, be written about him. Whenever he saw the word nabf or rasul applied by My association with Hafiz sahib goes back to the Promised Messiah to himself in his writings, not 1975 when a convention was held in the U.K. The knowing how he made use of such terminology, first I saw of him was when he made a speech at a Hafiz sahib would become agitated. He would then meetingin Woking. It is a measure of my ignorance complain to Hazrat Maulana Muhammad Ali. Hafiz that I understood very little of it despite the fact sahib used to relate how Hazrat Maulana would that Hafiz sahib had a very simple and lucid style gently request Hafiz sahib to be patient and every­ of both speaking and writing. A few weeks later, thing would become clear. Hafiz sahib, accompanied by Hazrat Amir Dr. Once Hafizsahib's questionshad been answered Saeed Ahmad Khan sahib, came to visit me. Hazrat and he joined the Jama' at, his faith in the fact that Amir had brought with him from Pakistan a list of Hazrat Mirza Ghulam Ahmad was the mujaddid of the namesand addresses of Ahmadis resident in the the fourteenth century, and the Messiah and Mahdi U.K. Using this list, he had embarked upon a promised by the Holy Prophet Muhammad, never campaign to gain members and elicit funds for the wavered fora moment. As Justice Van Den Heever Jama'at in the U.K. I was very critical of our then said in her judgment in Jassiem v Muslim Judicial in the U.K., the late Maulana Shaikh Council: Muhammad Tufail sahib. Hazrat Amir supported "I have no doubt as to the sincerity of the Shaikh sahib, saying that we should help Shaikh belief of this witness that Mirza was not only sahib and not just criticise him. Hafiz sahib said a Muslim but a great reformer in Islam, a very little at that meeting and shortly after departed saint, the Promised Messiah ..." (page 107). for South America. He was to return to the U.K. many times. It was my good fortune that the U .K. The most remarkable thing was Hafiz sahib's Jama'at did not have a place of its own and I had steadfastness in face of the most severe cross­ the honour of serving as Hafiz sahib's host. examination, of which I was a witness. Of this the learned judge said: Early life. Hafizsahib originally belonged to the Ahl-i , "... nor did Mr Haberman succeed in dis­ and he was trained in their traditional schools. lodging one iota of his conviction not only There he learnt the Quran, Hadith, jurisprudence that Mirza Ghulam Ahmad was a saint, a etc. Afterqualifying he triedto serve as an imam at reformer,the Promised Messiah,but also that Sunni . However, he soon discovered that he himself and all adherents of the Ahmad­ it was almost impossible to serve as the imam of iyya Movement are Muslims." (page 110). such a congregation without becoming involved in Work in Pakistan. petty politics on such irrelevant issues as whether Once Hafizsahib joined the Ahmadiyya Movement, the Holy Prophet Muhammad (peace be on him) he never looked back. After training as a mission­ used a spoon or not. He soon became disenchanted ary, he served in that capacity in various parts of and started to look around for a more sincere, Pakistan. It was at this time that he established his simple and straight-forward approach to Islam. reputation as a formidable debator with both the As he had moved to Lahore fromhis home town, Sunnis and the Qadianis. This practical training was 12 THE LIGHT ■ MARCH - APRIL 1992 to serve him well over the next forty years.Apart Promised Messiah or the Movement against attacks fromsuccess as a brilliant debator, Hafizsahib also by other groups. The sacrificesMaulana Ahmad Yar proved to be a great administrator and writer. The made to revive the Ahmadiyya Anjuman Isha•at monthly magazineRuh-i-lslam, of which he was the Islam in Fiji need to be preservedin themselves. He editor, was regarded in Pakistan as a journal of the refused to abide by the restrictions imposed by the highest standing. Muslim League, and by the time he was forced out Later, Hafizsahib was appointed as the adminis­ of Fiji, he had revived the Ahmadiyya Jama•at trator of Anjuman's missionary college, which he sufficiently for it to start raising subscriptions and ran with great success. He never let slip any oppor­ invite Hafiz Sahib from Pakistan. Had it not been tunity to introduce the Promised Messiah and the for Maulana Ahmad Yar's work, Hafizsahib would Jama•at to the people. Central Anjuman offered himself say, he would not have been able to achieve scholarships to the prospective students for their even half as much. missionary college. The applicants were required to As soon as Hafiz sahib landed in Fiji, he set be Ahmadis. However, some of the applicants were about his task with great vigour. The sacrifice not genuine. They were only applying because they required to leave one's home and family and to go knew that for two years, the Central Anjuman will and live in foreign lands with alien cultures and provide them with freeboard and lodging as well as depend on others is something that only experience pocket money. Soon after these students joined, can teach. There was great opposition to Hafiz Hafiz sahib found out. However, he did not report sahib both from the Sunnis and the Qadianis. the matter. His view was that real propagation is to Members of the Jama'at were demoralised and serve the poor regardless of their beliefs. In any disorganised because the Jama'at had not functioned case, one never knows whose heart Allah may open as a separate body since the 1930s. Hafiz sahib to the Truth. Although none of these students joined organised the Jama•ats in various towns, travelling the Jama•at, one of them told Hafiz sahib after great distances to give lectures and discourses of leaving that through his studies at the college he the Holy Quran. He also started a campaign of had come to regardHazrat Mirza Ghulam Ahmad as writing leaflets in Urdu and distributing them a great Muslim who had done unparalleled service throughout Fiji. In some instances his material for the cause of Islam. would be translated into English by members of the Jama•at and published in the newspapers as letters Work in Fiji Islands. to the editor. Hafiz sahib's true worth to the Anjuman became So successful was he that the Sunnis soon known after he went to Fiji. Mirza Muzaffar Baig requested Maulana Ihtasham-ul-Haq Thanvi to come was the first Muslim missionary to land in Fiji in and destroy this evil. No sooner had Ihtasham-ul­ the 1930s. He made a noble contribution to the Haq landed in Fiji, that Hafiz sahib started a cam­ cause of defence of Islam in those parts against the paign to force him to give a verdict on whether Arya Samaj. Although Mirza sahib had registered Ihtasham-ul-Haq would declare his own uncle, Ahmadiyya Anjuman Isha•at Islam in Fiji, this body Maulana Ashraf Ali Thanvi, to be a kafir for allow­ had remained a paper organisation. In order to ing a disciple to recite the Kalima as La ilaha ill­ present a united view to non-Muslims, Ahmadis had Allah, Ashraf Ali rasul-ullah ('There is no god but joined the Muslim League. This was the Allah, Ashraf Ali is the Messenger of Allah') organisation that owned all property such as the instead of in its correct form: La ilaha ill-Allah, mosques used by Ahmadis etc. and all work was Muhammad-ur rasul-ullah (' ...Muhammad is the done in its name. After Mirza Muzaffar Baig's Messenger of Allah'). After a few feeble excuses, return, the Central Anjuman did not send another Ihtasham-ul-Haq fled from Fiji, and he was never missionary to Fiji for many years. The Muslim seen in those parts again. In the same way, for so League was the organisation responsible for inviting long as Hafiz sahib remained in Fiji, the Qadiani Maulana Ahmad Yar, the missionary who, in the khalifa did not visit there, despite requests from the 1960s, followed Mirza Muzaffar Baig to Fiji. The local Qadiani Jama•at. Having established Ahmad­ Muslim League put severe restrictions on Maulana iyya Anjuman Isha'at Islam as the greatest force, in Ahmad Yar. He could not mention the Promised a short time, Hafiz sahib collected sufficientfunds Messiah's name, or Ahmadiyyat or even defend the to be able to purchase Muslim League's property. THE LIGHT ■ MARCH - APRIL 1992 13

Having purchased this property, he then set about He made a great contribution to the work of the the most ambitious project - the building of the U.K. Jama'at. When this Jama'at was formed, some largestmosque in the Pacific. It took many years of Sunnis from Woking published a bookletagainst us hard work and fierce opposition, with the Sunnis and challenged us to a debate. I contacted Hafiz threateningany constructioncompany that took part sahib who immediately accepted the challenge to a in the project. Hafiz sahib toured the globe many written debate. This was made known to these times making appeals for funds. He saw the comp­ persons but we did not hear from them again. letion of this mosque, called Masjid-i Nur, and Another time, in response to a letter I had written another smaller one called Muhammad Ali mosque to the press, the Qadianis started corresponding before he left Fiji for the U .S.A. with me. I requested Hafiz sahib for help. After each side had written three letters, the Qadianis ran Work for survival of Jama'at after 1974. away. Sometimes I would receive questions about Hafizsahib also made a great contribution, together the Jama'at that I could not answer. I would write with Hazrat Amir, to the survival, and creation, of to Hafiz sahib, and back would come a scholarly Ahmadiyya Anjuman lsha'at Islam outside Pakistan. reply. I would myself raise questions, or objections It is not an exaggeration to say that without these that I had heard for which I could not find a con­ two stalwarts the Jama'ats outside Pakistan would vincing reply, and Hafiz sahib was only too happy have died. In 1974, the government of Pakistan to reply. He sat half way across the world from me declared that Ahmadis were kafir. This put Ahmad­ and yet I learnt more from him than from any of iyya Anjuman lsha'at Islam under great pressure our stationed in London. because, under Hazrat Maulana Nur-ud-Din's Every time Hafiz sahib visited London, he instructions, it had devoted itself to propagation of brought with him addresses of Ahmadis frommany Islam without setting up its separate branches. In countries resident here. He would visit them all at many countries such as Trinidad, Suriname, Holland his own expense, encouraging them to take part in etc. Ahmadis were ejected by those so-called the activities of the Jama'at. sympathisers from the mosques that were built by Ahmadis. The Jinnah Memorial Mosque is the Second court case in Cape Town. living proof of such treachery. The same treachery The part that Hafiz sahib played in the two cases in was attempted in Holland and Suriname. South Africa will be written in letters of gold in the In 1975, Hafiz sahib toured the Jama'ats in annals of the history of our Jama'at. I had the various cities of Holland and raised their morale honour of translating, together with Mr. Masud through his speeches. In the same way, he visited Akhtar from U.S.A. and Dr. Zahid Aziz, much of Suriname where certain members of the Suriname the material that was submitted to the court in the Islamic Association which had been associated with second case, that of Sheikh Jassiem v Muslim the Central Anjuman for fifty years, wanted to Judicial Council, as well as interpreting for Hafiz break away and joinRabita. Here again, Hafizsahib sahib in the court. I saw how Hafiz sahib worked made a great contribution to the success of the round the clock. The day would start with the referendum ordered by the courts to decide whether hearing. After that, debriefing sessions would be the Suriname Islamic Association was to remain held with Sheikh Jassiem's advocates (these were linked to the Ahmadiyya Movement or become inaccurately referred to as "our advocates" in the tum-coats and join Rabita. He made speeches, he article that appeared earlier), we would then retire had debates, he appeared on television, and he to collect further references and translations. Hafiz spoke on the radio. Allah granted the Ahmadis ·sahib's task was the more difficult, as he had to victory against the evil machinations of our prepare the original Urdu submissions. enemies. When Hafiz sahib visited U.S.A. and Canada, indeed whenever he visited any country, he Against tremendous odds. went to great pains to seek out Ahmadis and their He was fully aware that the opposition had collec­ children who had migrated to those parts. He would ted together an array of the most formidable oppo­ then encourage them to organise a Jama'at. It was, nents, most of whom had made opposition to the in the main, through his efforts that Jama' ats were Promised Messiah their life's mission. It is said that formed in U.S.A. and Canada. the government of Pakistan had set up a committee to seek references and prepare a case against our 14 THE LIGHT ■ MARCH - APRIL 1992 submissions. Is it not a sign of the truth of the books. I hope and pray that the library he spent a Promised Messiah that one lone sick old man stood life-time collecting, and which has manyrare items, against six leading opponents from Pakistan, with is preserved at Dar-us-Salaam in Lahore. therest at their back through use of FAX and courier I will always remember Hafiz sahib with great delivery services, as well as others from Saudi affection as my benefactor - the man who deve­ Arabia, and he won. I was only appearing as the loped in me an interest in the Jama'at, theman who court interpreter and I felt the strain of the cross­ patiently answered all my questions (many of which examination. I used to worry about Hafiz sahib's seem to be silly on reflection) and the man who health. Hafiz sahib would say that when he left never treated me with derision or contempt despite Pakistan he was sick, but the cause of clearing the his great knowledge and my equally great igno­ Promised Messiah's name had given him back his rance. May Allah grant him a high place amongst health. At least on one occasion, at my insistence His beloved. and despite his protests, Hafiz sahib was given a most rigorous medical examination. And what did Hafiz sahib do on his days off! He entertained Editor's note visitors and answered their questions. And though he was working until two or three in the morning The tribute above brings to mind one or two points and then being subjected to the most severe, rigor­ about Hafizsahib which may be recounted here for ous and high-pressure cross-examination, this the interest and benefit of a wider public. remarkable man always smiled. An incident illustrating a spiritual experience took place as follows. When visiting Canada in Great qualities. 1975, Hafizsahib fellso ill that at one stage he was Hafiz sahib disregarded all personal needs where on the verge of death. He used to relate that his the Jama'at was concerned. After the tragic events soul had started to leave the body, and had reached of 1974, Hafiz sahib was recalled to Pakistan from the window of the room, from where he could see Fiji for consultation. As Hafiz sahib and his his own body on the sick bed. He prayed to God to children were the only Ahmadis in his family, he grant him respite as he had yet much work to do. thought that the rest of the family may put pressure The prayer was heard, and the decree of death on him to forsake the Jama'at. He told me that he postponed. And indeed, Hafiz sahib did his most had made up his mind to withdraw from his family important work after this experience. in case this happened, even if it meant leaving his wife and children. A valuable point which Hafiz sahib used to On one occasion, while on the way to South teach, as a result of his life-long study of the works Africafrom Lahore, he even neglected to collect his of Hazrat Mirza Ghulam Ahmad, is that his writings essential medication. In Lahore, he wanted to encompass all the Islamic theology, philosophy and discuss matters with Hazrat Amir and therefore did metaphysics of the entire history of the faith. not have time. In , Mian Umar Farooq sahib Therefore, many references occurring in his books and other members went to see him and he could to various doctrines and issues cannot be fully not get away. The result was that by the time I understood unless one is familiar with the writings collected him fromLondon airport, he was having and views of previous religious commentators, breathing difficulties. As it was late on a weekend, thinkers and Sufi saints. Lack of such requisite it was with great difficulty . that I obtained the knowledge has led both to objections raisedagainst necessary medication. Many people borrowed him by his critics, and to a lack of correct under­ money from him. They were not honest enough to standing by many of his own followers. pay him back, and he did not want to ask for Often, when Hazrat Mirza expresses some belief repayment, in case it caused a problem in the which happens to conflict with the picture of Islam Jama'at. His hospitality was legendary. He may not in today's popular imagination, he is actually sum­ have much money but he would insist that his ming up the views held by eminent theologians of guests have a proper meal before leaving. He also the past, and not giving some novel, unorthodox had a great passion for books. He spent both his interpretation. It is only through ignorance of these time and money on just two things: hospitality and matters, as well as prejudice and blinkered vision, that most allegations have been made against him. THE LIGHT ■ MARCH - APRIL 1992 15 Introduction to Islam Serialisation of basic questions about Islam Concept of Angels by the Editor

24. What are angels? 28. ls there any other important point Islam tells us Angels are 'spiritual', non-material, beings who put about angels? God's commands and laws into action in this world. A most important point disclosed in the Holy Quran They have no 'will' of their own, unlike man, and is that mankind has been given by God the ability are intermediaries between God and the world. to acquire knowledge of all things in the universe. The Quran further tells us that the angels, who put 25. What do angels look like? God's laws into action in the world, submit to man As angels are non-material, they cannot be seen by because of his great knowledge. In other words, man's physical eye. So this question does not arise. man can use his knowledge of the laws of nature to However, Prophets of God and other righteous control the world. So the Holy Quran disclosed persons can 'see' angels on occasions, but it is with many centuries ago that man can make the greatest their spiritual (or mind's) eyes, in dreams and progress in science and technology, because the visions. angels, the agencies who automatically put God's 26. What functions do angels perform? laws into action in the running of the world, all submit to man. These are of two kinds: their functions in the physical world, and their functions in the spiritual 29. Is there a key significance of belief in angels? development of man. In the physical world, the As stated earlier, every belief in Islam requires a working of nature is governed by laws, as science Muslim to do something practical and positive, and has shown by discovering many of these laws. belief in angels means that we should follow our Islam teaches that these laws have been devised by good impulses and reject the bad ones. The Holy God, and the angels - the obeying functionaries of Quran also says that there exist 'devils' which put God - put them into action. On the spiritual side, low, selfish thoughts in man's mind. However, the angels communicate God's revelation to the even though they exist, the Quran does not require Prophets and other righteous ones, bring comfort a Muslim to 'believe' in the devils, but in fact to and strength to the hearts of true believers, and disbelieve in them. This shows that in Islam inspire noble thoughts in the minds of all persons. 'belief' does not just mean believing in the heart They do this, of course, by acting through the but also acting in accordance with the belief. spiritual senses of human beings, not their physical senses like the eyes or ears. * * * * * 27. Why are angels necessary to bring God's messages to man? Just as light is needed as a medium for our eyes to Historical Note see things, and air is needed to carry sound to our In the previous issues of the new Light & Islamic ears, similarly an agency is required to activate our Review, on the cover page and page 2, the year spiritual senses. The angels are that agency. They 1924 was given as the date when The Light was bring God's messages to the 'inner' eyes and ears originally founded in Lahore. This date was of righteous people, and also cast good and noble deduced from the volume number given on the thoughts into the 'hearts' of all people. But it is preceding issues of the magazine published from only the righteous who, because of their Lahore. However, records show that The Light in highly-developed spiritual senses, may be able to fact began publication in January 1922. The date perceive the working of angels. has been corrected, though the volume numbering remains unchanged to avoid confusion. Som� of our( publications

Worlilrenowned literature produced by The �h .. 5tdiyya Anjum�n lsha'at:Is}�m. Labo� ,:ix,r, X;- . " , '':�. • . • .',

"Piobably no maiiliving has done longer or Muhammad, The Prophet Pp. 350 mor,evaluable service for the cause of Islamic Research,ed biography of the Holy Prophet. Corrects revival than Ma'iilana Muhammad Ali of many misconceptions about his life, and answers · ,.La!Jllre,'.;Jfis l((e,r�ill WRrks,:)fcit�j,f,ose of the W��,�e Rticism. latlKhwaja Kamal-ud-Din, havl" given fame �Ji anddistinction to (be AhmadiyyaMovement." Early Caliphate. - Marmaduke Pickthall, famous British History of Islam under firstfour Caliphs. Mu�lim and a tr�nslator of the;�,;Quran into "(I) Mu�ammad The Prophet, (2) TheEarly Cali­ English,. writing iri .1936. phate, byMuhammadAli togetherconstitute the most co"'f'le�� and · satisftlftl�ry · history o[ the early �t�< v� . t . ��f Miisliml hitherto coirtj,iJel1in English.•f_ l$lamic By Maulana MuhammadAli Culture, April 193S The Holy Quran. Pp. 1300 Living Thoughts of Prophet Muhammad. ,NS ',;,, Life ofl{oly Prophefand �achings of Islam: Axabic text, wit1{English translatl6n, exhaustive · �m�ntary, co�,}ehensive I�trod�)tjon and large The New:1i�orld Order.\ Index. Leading English translation. Has since 1917 mfluenced millions of people all over the world. Islam's solution to modem international problems. Model for all later translations. Thoroughly revised Founder of the Ahmadiyya Movement. in 1951. ' . .1,;,1< . > );;,:,, . >�;J·;: �•To deny the exce}lence of Muha11U(iad Ali's trans- Biogra�liy of Hazrat!Mir� Ghulam Afunact•iby his ;,i:ftiOfJ( the infl�/Jt:e Jt has exe.r,.,(ijsed, and its close associate Maulana Muhammad Ali. · proselytisingutility; would be to deny)he light of the .sun." - Maulana Abdul Majid Daryabadi, Indian Other Books. Muslim scholar. ".Thefirst work p�lished by any J(uslim. with the ?thoroughness wotlhy of Quranic sffholarship and achieving the stan1ardsof modern p,£1,lications." - by. Hazrat Mirza Ghulam Ahmad. Highly-acclaimed 4AmiiAli in The S&dent's Quran, I::.atidon 1961. discussion of the Islamic path for the spiritual The Holy Quran: other translations. progress of man. Testimony of the Holy Quran. Pp. 100 Versions of the above work are now available in j)Spanish. and Freijch.. ·Versions it¥i1 Germiui and A �iscn,��ion by Hazr,a� �� Ghulam Mma�on his. •• Russian are forthctiming. claim <>(Promised Messiah based on the Quran. Th� Religion of Islam. Pp. 700 The Ahmadiyya Case. Pp. 350 Comprehensive and monumental work on the Full details of the court case in 198S in which the sources, principles and practices of Islam. beliefs of Hazrat Mirza Ghulam Ahmad were proved

an ex1remelyfU1eful;work, almo�,indispensable to. be f\!Jjyc...\\h Islamic. to the students of Islam." - Dr Sir Muhammad Ahmadiyyat in the service of Islam. .Iqbal.'renowned pqet and philosopher. "Such a book is greatly needed when in many by N. A. Faruqui, formerHead of the Pakistan Civil Muslim countries. we see persons eager for the Service. Deals with the mission and work of Hazrat revival of slam,I making mistakes through lack of Mirza and the Lahore Abmadiyya Movement. iz1�tJbis knowle(l��c:' , Marmadul��tickUJall. A Manual of Haditb. Pp. 400 For prices and delivery of these books, Sayings of the Holy ProphetMuhammad on practical information about other publications, and free life of a Muslim, classified by subj�ct. text, literature, please contact The Publication English translation and notes. Manager at the address on front cover.