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Perception of God’s Existence from the Writings of the Holy Founder of the Ahmadiyya Muslim Jama‘at
he Holy Founder of the Ahmadiyya Muslim Jama‘at states in his book Surmah Chashm Aarya (Roohaani Khazaa’in vol. 2 p. 277):
“The Holy Quran states in several verses, both with brevity as well as in detail that the Holy Prophetsa is the complete reflector of God: his word was the Word of God, his appearance was God revealing Himself, and his coming was God’s Coming.
“Since the inception of life on earth, and time immemorial, as cognizance of God has been contingent upon the acceptance of a prophet, therefore it is impossible and certainly unlikely that one may find Oneness of God without the instrumentality of a prophet. A prophet is the mirror to view the visage of God and the Divine countenance is seen but in this mirror. When God Almighty wills that He be revealed to the world, He then sends into this world His prophet—who reflects His transcendent will—and sends His revelation to him and manifests His powers as the Sustainer. It is then, that the world comes to know that God does exist. So it is part of faith in the Unity of God to believe in those who by the eternal law of God are necessarily the instruments of the cognizance of God. And without believing in them, (belief in) the Oneness of God cannot attain perfection. Because it is not possible to gain access to that pure Oneness of God which springs from the fountain of perfect certitude, without the medium of those heavenly signs and miracles reflective of God’s transcendent Will—as shown through the prophets—which gives access to true perceptiveness. That is the only elect group which reflects God and through whom that God is revealed whose Being is convoluted within its inner recesses upon recesses, concealed within its hidden enclaves, and sight unseen. And that Hidden Treasure who is named God, has all through eternity been discovered only through prophets. Otherwise, the true Oneness of God in Allah’s judgment—which is fully swathed in pragmatism—its attainment without the medium of a prophet is as contrary to reason as it is contrary to the practical experiences of those who tread the path of righteousness.” [Haqiqatul Wahi, Roohaani Khazaa’in vol. 22 pp. 115-116].
“Christians must remember that Jesus Christ has not at all been proven to be an apocalyptical symbol; and neither have the Christians themselves been resurrected. Rather they are spiritually dead—foremost among the spiritually dead—inhumed in the narrow sepulchral darkness, and stuck in the pit of shirk (associating partners with God). They have neither the spirit of faith nor the blessing from the spirit of faith. In fact they are deprived of even the inferior-most status of (sic. belief in) the Oneness of God, i.e., refraining from worship of the creation of God: they are mistaking a feeble mortal like themselves for the Creator, and are worshipping him. Remember that (sic. belief in) the Oneness of God has three ranks. The lowest rank is not to worship other creation (sic. created) like oneself: neither stones, nor fire, or a human being, or star, etc. The second (sic. higher) rank is not to revere the means and resources to such an extent as to consider them as having a permanent value in the scheme of providing human sustenance. Rather, one must always keep one’s eye on the Creator of means, and not on the means themselves. The third (sic. higher) rank of (sic. belief in) the Oneness of God is to meticulously observe the manifestations of God and determine every being, including one’s own self, to be defunct. In short, one must see everything as transitory, with the sole exception of Allah, the Exalted, the Divine Being of perfect attributes. Having a spiritual life consists in attaining these three ranks of Oneness of God. Now ponder over the fact that all the eternal springs of spiritual life were granted to the world through the agency of the Holy Prophet Muhammadsa.” [Aa’eenah Kamaalaat-e-Islam, Roohaani Khazaa’in vol. 5, pp. 223-224].
“After the spiritual body is perfected, a fiery flash of the personal love of God quickens one’s heart and endows it with a permanent entity which, only after it attains full maturity, brings the “spiritual beauty” into full relief. But this spiritual beauty, which may be named Beauty of Conduct, is so potent in its variety of magnetism that it far excels the Beauty of Countenance. Because the Beauty of Countenance would be responsible for the ephemeral love of one or two individuals, and it will soon fade away. Its attraction will be quite feeble. But the variety of magnetism of the spiritual beauty which has been termed as Beauty of Conduct, is so tenacious and powerful that it pulls the whole world, as it were, to itself and attracts every particle of the heavens and the earth to itself. This is really the philosophy behind the acceptance of prayer: when such a person of spiritual beauty—in whom the spirit of God’s love has permeated—when he prays for something impossible, or an extremely difficult matter, and prays with persistent emphasis, then due to God’s decree and permission every particle of this world is attracted toward the innate spiritual beauty that he possesses. So a conjunction of such factors comes about as are necessary for his success. Personal experience as well as the Holy Book of Allah provides ample proof that every particle of this world falls in love with such a person and his prayers draw these particles towards him in much the same manner as a magnet attracts iron. That is why unusual happenings come about as a result of this kind of magnetism which find no mention in any book of physics or philosophy, and such attraction is naturally embodied. Ever since God, the Ultimate Creator, has fashioned the material world with particles, He has embodied every particle with such attraction that every particle is truly in love with Spiritual Beauty; so also is every pious soul, because that Beauty is the seat of God’s manifestation. It was the same Beauty for which He commanded:
And even now there are many akin to Iblis who do not recognize this Beauty, although this Beauty has all along shown momentous feats.
Noah had this Beauty, in loving regard for which Allah, the Exalted, destroyed all the disbelievers by the chastisement of the Deluge. After that, Moses came with the same Spiritual Beauty, who suffered for some time and eventually brought about the utter destruction of Pharaoh. After all of them, the Chief of all Prophets, the best of all creation, our Spiritual lord and Master, Hadhrat Muhammad, the chosen onesa, brought an exceptionally majestic Spiritual Beauty, in respect of which it would suffice to present just this verse alone:
Then he drew nearer to God; then he came down to mankind, so that he became, as it were, one chord to two bows or closer still. (53:9-10).
viz, that Prophet gained a great propinquity to the Divine Presence, and then he reverted to the creatures (of God) and thereby fulfilled both kinds of obligations, i.e., the obligations in relation to Allah, and the obligations in relation to the creatures of Allah. In so doing, he manifested the Spiritual Beauty of both kinds.” [Appendix, Braaheen-e-Ahmadiyya, Roohaani Khazaa’in vol. 21 pp.219-221]
“Being the Knower of the Unseen by dint of His personal sovereignty and His personal attributes, is specific only to God, the Exalted. Godly persons, since ancient times, believe in regard to the Knowledge of the Unseen by (God) the Ineluctably Requisite Being, to be a personal requisite of the Divine Being. And their belief in regard to the existence of all other entities is that it cannot be due to someone’s personal quality; rather they believe such entities to stem from Divine decree. That is to say, the belief is that it is compulsory for the Being of God, the Exalted, to be the Knower of the Unseen, and it is a personal attribute of His True Being that He must be the Knower of the Unseen. But other entities that are evanescent and sham at their core of existence, their sharing this particular attribute as well as other attributes with God, the Exalted, is not legitimate. And just as partnership with God in terms of “being” is not existent, so also is partnership with God in terms of “qualities” non-existent. So in view of the nature of these entities it is not possible for them to be the Knowers of the Unseen—whether they be prophets or Muhaddith (viz. bestowed with Divine converse), or Wali (viz. Saintly personages). Though, knowledge about the mysteries of the unseen through Divine revelation has always been selectively granted to the elect and the pious, and it is granted even now, albeit exclusively to the true followers of the Holy Prophetsa." [Tasdeeq-un-Nabi, pp. 26-27, published by Ahmadiyya Kitaab Ghar, Qadian, printed at Karimi Press, Lahore.]
"His multifarious powers are limitless and his wondrous works endless. He modifies His law for the sake of His special servants, and His law has a built-in provision to allow such modifications. When a person presents himself at His threshold, with a new soul—having brought about a remarkable transformation within himself, seeking His approval—then God also manifests Himself for him in a new way. It is as if the God Who has manifested Himself to this person is a different God—not the God as is known by the common people. He reveals himself as a Weakling to one who is weak of faith, but to him who comes to His majestic presence with a very strong faith, He demonstrates to him that He too is Powerful to help him. In like manner, his divine attributes undergo a transformed expression to match the transformations in human beings. If a person is so innervated in his spiritual condition as if he were dead, then God also withdraws from his support and help, and becomes silent as if, God forbid, He is not alive. But He effects these changes within the purview of His law, and in accordance with His sanctity. And since no one can demarcate His law, therefore it is patently absurd to object rashly, without a definitive argument which is explicit and incisive, that a certain phenomenon runs counter to the Law of Nature. Because who can give such an opinion about something that has not yet been demarcated nor can it be definitively argued?” [Chashma-e-Ma’arifat, Roohaani Khazaa’in vol. 23, pp. 104-105]
"Listen, O, ye who hear! Hear, what God requires of you! Nothing except that you should become His: do not associate anyone with Him at all—neither in the heavens nor on the earth. Our God is one Who is still as much alive as He was in the past; and He still speaks as He did in the past; and He still hears as He did in the past. It is an erroneous notion that in this age He hears but does not speak; indeed He does hear as well as speak. All His attributes are eternal and everlasting; none of His attributes is held in abeyance, nor will any ever be. He indeed is the One without any partner, Who has neither any son nor any wife. He indeed is the Matchless One Who has no peer, and like unto Him there is no individual who is particularly identified with any specific attribute. And Who has no co-equal, nor any partner in His attributes, and none of Whose powers declines. He is near, notwithstanding His being distant; and He is far away despite being close by. He is capable of revealing Himself to those endowed with the power of visions, but He defies any physical form or shape. He is on top of everything but one cannot say whether there is anything underneath Him; and He is on the celestial Throne but none can say that He is not on the earth. He is the combination of all perfect attributes and the manifestation of all that is genuinely praiseworthy. He is a combination of all kinds of power; He is the Originator of every blessing and the One to Whom everything ultimately returns. He is the Master of every kingdom, the One Who is characterised by all perfection and is free from every flaw and weakness. He is specific to being the One Whom those on the earth as well as in the heavens must worship. For Him there is nothing that cannot be done. And souls, along with their faculties, and all particles, along with their characteristics are solely His creation. Nothing can become manifest without His Will. He manifests Himself through His powers, His expressions of transcendent Authority, and His signs; He alone is the guiding instrument towards Himself. He continues to reveal Himself to the truthful and the righteous and demonstrates His transcendent powers to them. This is how He is recognised, and so also it is how His favoured path is found.
"He sees without physical eyes; He hears without physical ears, and He speaks without a physical tongue. It is specifically His preserve to bring about existence out of non-existence—as you observe how in your dreams He creates an entire world without the use of any kind of matter, and therein He causes you to see those who have perished, and are non-existent, to have come alive. His powers can likewise be conceived of. One who denies His powers is himself ignorant and one who is unaware of His profound powers, is blind. He does everything, and has the capacity to do everything except those things which are contrary to His grandeur or which conflict with His pledges. He is uniquely singular in His Being as well as in His attributes, deeds, and powers. All doors leading to Him are closed with the exception of only one door which has been opened by the Holy Quran.” [Al-Wasiyyat, Roohaani Khazaa’in vol. 20 pp. 309-311]
"The Holy Quran has teachings which endeavour to bring out the beauty of God. Sometimes they show His beauty and grace, and at other times they remind one of His benefactions because someone’s love can be instilled into another one’s heart either due to beauty or benefaction. So it states that, in view of the totality of His attributes, God is Uniquely Singular and without a partner. He has no blemish whatsoever. He is the sum total of all the perfect attributes and is the Manifestor of all powers of purity. He is the Initiator of all creation and the fountain-head of every munificence. He is the Master of all reward and punishment, and the One to Whom all affairs return. He is near in spite of His distance and is distant despite His nearness. He is on top of everything, yet one cannot say whether there is anything underneath Him. And He is more concealed than everything, yet one cannot say if there is anything more manifest than Him. He is Self-existing, and everything else exists due to Him. He is Self-Sustaining and sustains everything else. He carries everything but nothing carries Him. There is nothing that was born of itself without His agency, or which can exist of itself, without His agency. He encompasses everything but one cannot conjecture as to the nature of this compass. He is the Light of everything in the heavens and the earth, and every light was caused to shine by His Hand and it is a reflection of His Being. He is the Sustainer of all the worlds: there is no soul which does not receive its sustenance from Him. No soul has any power, which is of itself and which it has not received from Him. His Mercy takes two forms: first, that which has manifested itself since time immemorial, without being the reward for any previous act of anyone, e.g., the heaven and the earth, the sun and the moon and stars ... and water, fire, air and all particles of this world which have been created for our comfort. Similarly, everything else that we would have been in need of, was created prior to our own birth—at a time when we were not in existence in our own right, nor were any of our actions. Who can claim that his actions occasioned the creation of the sun, or that the earth was created due to a virtuous act on his part. In short, this is the kind of His mercy the manifestation of which pre-dates the human beings and their actions, and which is not in consequence of any of their actions. Secondly, His mercy that is exhibited as a reward for actions, needs no clarification.
Similarly, the Holy Quran states that God is free from all blemishes and without all defects, and He wants human beings to follow His teachings and, in consequence, become free of faults. He says:
viz. A person who remains blind in this world in the sense that he does not behold the Flawless Being, he will remain blind even in the Hereafter and darkness will not leave him. Because it is in this very life that one is granted the faculties to behold God and one who has not taken these faculties along with him from this world, will be unable to behold God even in the Hereafter. In this verse, Allah has clearly explained what kind of progress He wants from the human beings, and the frontiers which one can reach by following its teachings. Then He presents, in the Holy Quran, the teaching through which, and by acting upon which, one can be blessed with beholding Allah, as He says:
viz. one who wishes to be blessed with beholding God, the real God—the Creator—he ought to do such virtuous acts as have no disorderliness and corruption in them i.e., his actions are not meant for showing off to the others, nor should they give rise to pride in his heart and an enhanced self-image. And neither should those actions be flawed or incomplete, nor have an offensive smell which is contrary to personal love. Rather these should be filled with truth and fidelity. And along with this, one must abstain from shirk of every kind. Neither the sun, nor the moon, stars in the heaven, air, fire, water, or anything else in the world be taken to be worthy of worship. The material resources must not be held in such reverence and relied so much upon as if those are partners with God. One must not set any stock by one’s own drive and initiative—for this, too, is one among the many kinds of associating partners with God—rather, one must think that one has not done anything, after putting in all the effort. One must not be proud of one’s knowledge nor gloat over one’s actions; instead one must, in reality, regard oneself as ignorant and indolent. One’s soul must at all times be in prostration on the threshold of God—seeking His munificence through prayers. One must act like a person who is extremely thirsty and also limbless, who sees a fountain spring up in front of him—pure and delectable—so he brought himself to reach this fountain helter skelter, put his lips to the fountain and did not leave it until he drank to his fill.
Then our God states, in regard to His attributes, in the Holy Quran:
viz. Your God is He Who is Singularly Unique in His being and in His attributes. There is no other being who may be eternal—without any beginning or an end—like unto Him. And there is not any thing which may have attributes akin to His attributes. Human knowledge is dependent upon a teacher, even so it is only finite; but His knowledge does not depend on any teacher and, moreover, it is boundless. Human faculty of hearing depends on air, and is finite; but God’s hearing stems from His personal prowess, and is unlimited. Human faculty of seeing depends on sunlight, or any other light, and even so it is finite; but God’s light is from His personal light and is infinite. Similarly, human ability to procreate is dependent on some matter and further depends on the element of time, even so it is finite; but God’s creativity does not depend on either matter or time, and it is limitless. This is so because all His attributes are unparalleled and peerless, and just as His Being is unparalleled, so are His attributes without any parallel. If He were to be flawed in one of His attributes then the totality of His attributes would become flawed, and His Oneness will be insupportable unless He were unparalleled and peerless in all His attributes in much the same way as He is so in His Being. The aforementioned verses further mean: God is not anyone’s son, nor is anyone His son, because He is Self-Sustaining. He is neither in need of father, nor of son. This is the Oneness of God (Tauheed) which the Holy Quran has taught, and which is the be-all and end-all of faith.” [Lecture Lahore, Roohaani Khazaa’in vol. 20 pp. 152-155]
“Our soul and every particle of our being prostrates itself before that God of Power and Authority, the True and the Perfect One, at Whose hand was fashioned every soul and every particle of creation along with all its faculties, the One Who is Self-Subsisting and All-Sustaining. There is nothing which is either beyond His knowledge, or His control, or His creation. May thousands of benedictions, salutations, beneficences, and blessings be upon that purified Prophet Muhammad, the chosen one,sa, through whose medium we found that Living God Who Himself converses to give us a clue of His existence. And He Himself shows extraordinary signs to reveal for us the brilliant countenance of His eternal and perfect powers and prowess. So, we were blessed with a Prophet who showed God to us, and we found a God Who has created everything on the strength of His Perfect Power. How great is His transcendent will that nothing came into existence without it, and without the support of which, nothing can sustain itself. That is the true God we have, Who has countless blessings, infinite number of powers and immeasurable beauty and benefaction. There is no God other than Him.” [Naseem-e-Da’awat, Roohaani Khazaa’in vol. 19, p. 363]
“When I observe the huge celestial bodies and ponder over their grandeur and wondrous features, and when I consider that all this was wrought simply as an expression of God’s Will and His command, then my soul cries out involuntarily: O, our God of Power and Authority, how great are Thy Powers; how wondrous, and beyond the compass of reason are Thy deeds! Ignorant is he who does not believe in Thy Powers, and foolish is one who raises an objection about Thee, saying: Which material did He use to create these things?” [Naseem-e-Da’awat, Roohaani Khazaa’in vol. 19, p,425]
“Let it be understood that the Holy Quran has invited us to that God Whose attributes it has recorded as under:
viz. God Who is One—without any partner, without Whom there is none worthy of worship. This is stated because if He were not without-any-partner then His adversary’s power could potentially have got the better of Him: potentially jeopardizing God’s existence. And the statement that “There is none worthy of worship except Him,” signifies that He is such a perfect God Whose attributes, qualities, and wondrous potentialities are so elevated and lofty that if one wishes to choose One God, out of all that is in existence, based on perfection of attributes—or to envisage the finest and the best Godly attributes—then the Highest of the high, above whom there can be none, that is God. Taking someone inferior to Him as His partner, while worshipping, is an excessively unjust act. It is further stated that He is the Knower of the Unseen, i.e., He alone knows well, His own Being; none else can encompass His Being. We can view the apparent form of the sun, the moon and every other creation, but we are incapable of viewing Him. It is further stated: He is the Knower of the Seen, i.e., there is nothing that is veiled from His view. It is inadmissible for Him to be considered God and, at the same time, be unaware of the knowledge of things. He keeps an eye on every particle of this world, but a human being cannot do so. He alone knows when He will dissolve this system and bring about Doomsday, and none knows when that will transpire except Him. So God is the One Who knows the futurity of all events. He further says: “He is the Gracious”, i.e., it is out of His pure grace—and not for any need, nor as a recompense for any action—that He provides all means of comfort for all living creatures prior to their creation, or any acts on their part, e.g., He created the sun, the earth and everything else that existed. This gratuitous grant is named “Rahmaniyyat” in the Word of God and, with respect to this quality, God is named Rahman. He further states: “The Merciful”, i.e., that God Who gives higher reward for virtuous acts and does not lay waste anyone’s labour. He is named Raheem with respect to this quality which itself is known as “Raheemiyyat.” He further states: “Master of the Day of Judgement”, i.e., God keeps everyone’s recompense in His own hand. He has no such functionary to whom He may have delegated the Kingdom of the Heaven and the Earth—detaching Himself, sitting around, doing nothing—such that the same functionary may dole out all reward and punishment, either now or in future. He further states: “God is such a King Who is without blemish”. It is obvious that no human kingship is faultless, e.g., if all subjects of a king go into exile and flee to another country, then his monarchy cannot endure. Or, for instance, if all his subjects are stricken with famine, then who will pay the royal tax? Or, if his subjects start debating with him on his claim to superiority over them—calling it into question—then how should he demonstrate his superiority? So, God’s Kingship does not suffer from all that. If He so wills, He can destroy the entire Kingdom instantly and bring about entirely new creation. If He were not the Creator, with such transcendental Power, He could not have run His Kingdom without resorting to excessive injustice: having forgiven His creatures once and after granting them salvation, from where could He have brought about the second act of Creation? Could He have rounded up the people who had already attained salvation, to send them again to the world—retracting His forgiveness and deliverance by compulsion—causing His Godhood to become flawed. Then He would be with a blemish, resembling worldly kings who make laws for this world, taking issue with trifles and, at times when they are selfishly motivated, resort to cruelty and compulsion as naturally as an infant takes to his mother’s milk. For instance, the royal writ allows that the passengers aboard a boat may be sacrificed for saving a whole ship, but God does not have to face such an anxiety (sic. in His decision-making). So if God were not the Possessor of full Power and Authority, and not the One Who creates from a state of non-existence, then He would have either acted in the manner of weak kings—using tyranny instead of His transcendent Will and Power—or He would have acted judiciously but, as a consequence, lost His Kingdom. On the contrary, God’s ship is plying on the even keel of Pure Justice, under His full Authority and Powers. He further says: “God Who is immune from any defects, calamities, or hardships”; He, in fact, provides peace and protection. Its meaning is quite obvious too, because if He Himself fell victim to calamities; if He suffered at the hands of people and was frustrated in realizing His objectives, then in view of His poor example, how could people have felt reassured that this was the God Who would definitely rescue them from calamities. So, Allah says about false gods:
Viz, Those whom you have determined to be gods, they are such that if they all joined their efforts to produce a single fly, they would never be able to accomplish this, even if they helped each other in this matter. Rather, if a fly snatched something away from them, they would not have the ability to wrest it. Their worshippers are of feeble minds and little vigour. Is this how God is ? God is the One Who is more powerful than all those who are Powerful, and One Who Overcomes everyone. Neither can anyone apprehend Him, nor kill Him. Those who fall into such errors, do not recognize the value of God, and do not know what God should be like. He further says: God is the Bestower of Peace and gives guiding arguments in support of His Oneness and His wondrous aspects. This points to the fact that one who believes in the True God cannot be humbled in any company; nor will he be embarrassed in front of God, for he possesses incontrovertible arguments. But one who believes in a fabricated God, is in a great turmoil. Instead of advancing any arguments he mystifies every irrational thing to avoid being laughed at, and tries to conceal the proven untruths.
He further says:
viz. He is the Protector of everything, Dominant over everything, the Ameliorator of the corrupted, and He is totally Self-Sufficient. And He further says:
viz. He is God, the Creator of bodies as well as the Creator of souls. He is the Fashioner in the womb. All the virtuous attributes which are conceivable, are indeed His names. (59:24). Then He further says:
viz. the Heavenly beings, as well as the dwellers of the earth, remember His Name with glorification. (59:24). This verse contains a hint that the heavenly planets have inhabitants who are governed by the decrees of God. And then He says:
viz. God is extremely Potent. This constitutes a reassurance to the worshippers, because if God were humble and ineffectual, and not the Possessor of Transcendent Power and Authority, then what could they possibly hope from such a God? Then He further says:
viz. God is He Who is the Sustainer of all the worlds, Rahman, Raheem, and He alone is the Master of the Day of Judgement. He has not delegated this authority to anyone else. He is the Listener of the call of every caller and is the Answerer, or Acceptor of prayers. Then He says: “The Everlasting, and the Sustainer of every life and its existence”. This is stated because if He were not Eternal and Everlasting then there would be constant apprehension about (sic. the continuity of) His life, i.e., He might die before us. And then He says: He is God, the Single; He was not begotten nor He ever begets. And there is none as His co-equal or like unto Him.” [The Philosophy of the Teachings of Islam, Roohaani Khazaa’in vol. 10 pp.372-376]
How manifest is the Light emanating from that Origin of all Lights.
[Surmah Chashm Aaryah, Roohaani Khazaa’in vol. 2, p. 79]