Intro
This is a book by MGA and his team which seems to have been published just before MGA died it’s still unclear. In this book, MGA and his team had written that “”one of his opponent who was part of his religion for 20 years and now is against him had predicted that mirza qadyani will die before 4 august 1908, but god will save him and opponents of mirza qadyani will die himself as  god will save him from his evils and whoever is right will be saved as decision is in the hand of god.” The ex-Ahmadi who wrote this death prophecy vs. MGA was the famous Dr. Abdul Hakeem Khan from Patiala. Jalal-ud-Din Shams claims that this book was published on May 15, 1908 from Lahore, eleven days before MGA died. On page 219 of RK, MGA seems to say that it isn’t beyond the power of Allah to physically raise someone to heaven.

This book also includes an essay on pages 373-436 that the MGA and his team wrote and which was read at the a religious conference held by Aryah Samaj Movement in December 1907 in Lahore by Noorudin, Syed Muhammad Ahsan Amrohi was also there as was Mirza Basheer ud Din Mahmud Ahmad (see Hidden Treasures). MGA also denigrates the hindu God Permeshwar. MGA even writes that Permeshwar is 10 finger beneath the navel, which means something very grotesque.

A few pages of this book were translated into English and published in The Review of Religions at the time. I am providing here a link to a couple of pages from it in pdf format (best viewed at 100% size in Adobe Reader):

Urdu, from Ruhani Khazain, v. 23, pages 384-385.

English translation, from The Review of Religions, January 1908, p. 12-13.

Quotes
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Announcement May 15, 1908 entitled Reasons for the Composition of this Book and
included in Chashma-e-Ma’rifat, p. Jim, Ruhani Khaza’in, vol. 23, p. 7, see also the 2009 online edition of Tadhkirah

“”””(B) When I had finished writing my address, I received the revelation:

Translation: [Arabic] The meeting arranged by the Aryas is a clever trick and there is a hidden mischief and ill-will behind it. But where will the fabricator escape from My hand? I shall seize him where ever he goes. He shall find no respite from My hand. You are to Me like the star which falls upon Satan.””””
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See Maulvi Noorudin, page 140

“If pious Muslims had not kept in mind the demands of their culture, and had not remained steadfast under grave provocation, according to the teaching of the Holy Quran, and had not suppressed their wrath, without a doubt the meeting would have ended in a holocaust in consequence of the grave incitement offered by ill-natured people. The members of my community who were involved deserve a thousand commendations that they set an excellent example of self-restraint, and hearing the searing phrases of the Aryas which were sharper than bullets, they uttered not a word. Had I not prepared my community through repeated and persistent admonitions that they must always remain steadfast under the vilest abuse, the meeting would have been drenched in blood. It was my teaching that enabled them to control their wrath.”
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 2-4, see also Essence of Islam Vol.3

“”””Ever since God has named me the Promised Messiah and Mahdi, those who call themselves Muslims and call me as a disbeliever, have been greatly agitated against me. I have proved my claim clearly on the basis of the Holy Qur’an and Ahadith, but they deliberately ignored what I said. Then God manifested many heavenly signs in my support but they derived no benefit from these either. Thereafter many of them came forward for Mubahalah and some of them, who claimed to be recipients of revelation, predicted that I shall be destroyed within a specific period during their very lives, but they were themselves destroyed while I lived. Alas, even then the Muslims did not reflect that if all my claims had been of my own making, my opponents would not have been defeated in each and every case. They have been condemned as false by the Holy Qur’an. The Ahadith describing the spiritual ascension of the Holy Prophetsa and the Hadith which predicts that the Promised Messiah would be one of the Muslims, proves that they are liars. The results of the Mubahalahs proclaim their falsehood. Then by what authority do they so daringly oppose and reject me, who has been sent by God, and has continued to call them to the truth for nearly twenty-six years? Have they not experienced the warning conveyed in the verse:

—Some of that which he threatens you with will surely befall you.’— Al-Mu’min, 40:29 [Publisher]

Where is Ghulam Dastgir who supplicated for my destruction in his book Faid-e-Rahmani, and prayed for the death of whichever of us was false? Where is Maulavi Charagh Din of Jammu who stood up for Mubahalah against me and predicted my death on the basis of a revelation he was supposed to have received? Where is Faqir Mirza who had a large following and who predicted my death with great enthusiasm. He even announced that God had informed him from His throne that I was an impostor and would die during his own lifetime in the following month of Ramadan. But when Ramadan came, it was he himself who died of the plague. Where is Sa‘d-ullah of Ludhiana who stood up for Mubahalah against me and predicted my death? He died of the plague in my lifetime. Where is Maulavi Mohy-ud-Din of Lahore who called me the Pharaoh and predicted my death in his lifetime and published several of his supposed revelations concerning me? He too passed away in my lifetime. Where is the accountant Babu Ilahi Bakhsh of Lahore, the author of ‘Asa-e- Musa, who described himself as Moses and called me Pharaoh and predicted my death by the plague in his own lifetime, and published several other prophecies about my ruin? He too died of plague within my lifetime, thus bearing witness that his book ‘Asa-e-Musa was false and
a bundle of impostures. All these people had hoped that I would become an illustration of the verse:

–‘If he be a liar, on him will be the sin of his lie.’—Al-Mu’min, 40:29 [Publisher]

But they themselves illustrated this verse by their ruin. By destroying them God also made me an illustration of the second part of the same verse:

–‘But if he is truthful, then some of that which he threatens you with will surely befall you.’—Al-Mu’min, 40:29 [Publisher]

Have not all these events fully established the design of God Almighty? Yet it was necessary for my opponents to have rejected me because of the Divine prediction published 26 years ago in Brahin-e-Ahmadiyyah:

A Warner came to the world and the world did not accept him, but God will accept him and will establish his truth with powerful assaults.

I am certain that God will not stop His signs till my truth is made manifest to the world. Today, 15th May 1908, it has occurred to me that there is another method by which a God fearing person may perchance emerge from the dangerous whirlpool of denial. It is as follows: Someone out of my opponents who deems me a disbeliever and a liar should obtain the attention of at least ten reputed clerics, or of at least ten well known leading personalities, and should come out against me in order to carry out a test of our truth or falsehood. We should select two persons who are critically ill and each of them should, by the drawing of lots, be allocated to each of us for prayer. Thereafter, the one whose patient recovers completely or lives longer than the other patient, will be considered true. All this is in the hand of Allah Almighty, and, relying on His promise, I predict that God will either bestow full health on the patient allocated to me or will grant him longer life than the other patient; and this will be the testimony of my truth. If this does not happen, it may be concluded that I am not from God. But it will be necessary that the person who stands up against me, and the ten Maulavis or leading personalities who support him, must announce in three leading papers that, in the case of my triumph, they will accept me and join my Jama‘at. I shall also be bound by similar conditions…. One benefit resulting from such a contest would be that God Almighty would bestow new life upon someone dangerously ill, who has lost all hope of life, and would thus manifest a sign of reviving the dead. Secondly, the contention between us will be judged peacefully and easily. Peace be on him who follows the right path. Announced by: Mirza Ghulam Ahmad Qadiani, The Promised Messiah. 15 May, 1908.””””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 17-19, see also Essence of Islam Vol.1

“”””The Holy Qur’an does not arbitrarily and without reason describe God the Glorious as the Master of all souls and all cells of bodies, as do the Vedas. Almighty Allah sets forth the reason, as He says:

–al-Hadid, 57:3 [Publisher]
–al-Furqan, 25:3 [Publisher]

This means that the heavens and the earth and all that is in them belong to God Almighty, inasmuch as He has created them all.

He has put a limit to the capacity and work of each created being, so that limited things should point to a Limiter Who is God Almighty Himself.

Thus, we observe that as bodies are confined within their limits and cannot go outside of them, in the same way souls are also confined and cannot create more powers and capacities than those that have been invested in them. For instance, the moon completes its orbit within a month, that is, in twenty nine or thirty days, but the sun seems to complete its orbit in about three hundred sixty four days, and it cannot reduce the size of its orbit to that of the moon. Nor has the moon the power to extend its orbit to that of the sun. If the whole world were to agree to alter the orbits of these two luminous bodies, it would not be possible for it to do so. Nor could the sun and the moon make any alteration in them of their own power.

Thus the Being Who has confined these celestial bodies to their respective orbits and Who determines their course, is God. In the same way, there is a great difference between the body of a man and the body of an elephant. If all the physicians were to combine to bring about a change in man’s capacities and in his bulk so as to make him the equal of the elephant, it would not be possible for them to do so. If they desired to confine the elephant to the bulk of man, this would be equally impossible. Here also there is a limitation, as there is in the case of the sun and the moon, and that limitation indicates a Limiter, that is to say, it points to a Being Who bestowed that bulk upon the elephant and determined a different one for man.

If one were to reflect one would find a hidden control of God Almighty over all these physical matters in a wonderful way. One observes the wonderful limitations imposed by Him. Beginning with the bulk of the insects which can be observed only under a microscope, up to the bulk of the great leviathans which can swallow a large vessel like a mouthful, one observes a wonderful spectacle of limitation. No animal can transcend the limits of its body. In the same way, the stars that are observed in heaven cannot go beyond their limits. This limitation shows that behind the scenes there is One Who lays down these limits. This is the meaning of the verse:

‘[He] has created everything, and has ordained for its proper measure.’—al-Furqan, 25:3 [Publisher]

A similar limitation to that which governs bodies is also found in the case of souls. You can easily understand that the excellences which a human soul can exhibit, or towards which it can make progress, are not available to the soul of an elephant despite its size and bulk. In the same way, the soul of every animal is confined to the limits of its species with reference to its faculties and capacities and it can acquire only those excellences which are appointed for its species. Thus as the limitations of bodies indicate that they have a Limiter and Creator, in the same way, the limitations of the capacities of souls also indicate that they have a Creator and a Limiter.”””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 23-24, see also Essence of Islam Vol.1

“”””It should be borne in mind that Master is the word which does not admit of any rights, and this expression can be applied in its fullness only to God for He alone is the Perfect Master. A person who accepts another as the Master of his life etc. confesses that he has no right to his life and property and that he owns nothing and everything belongs to the Master. In such a case, it is not permissible for him to demand from his Master that justice should be done to him in such and such a matter because justice depends upon right and he has given up all his rights. In the same way, man who in juxtaposition to his True Master accepted his own status as that of servant and confessed:

–al-Baqarah, 2:157 [Publisher]

That is to say: Our belonging, life, body and progeny are all the property of God.

After this confession there remains no right which he can demand from God. That is why those who are gifted with true understanding, despite every type of endeavour, worship and almsgiving, leave themselves to the mercy of God Almighty and attach no value to their actions and make no claim that they have any right. In truth, Virtuous is only He through Whose bestowed strength a person can accomplish anything good, and He is God. No person can demand justice from God Almighty on account of his personal ability or merit. According to the Holy Qur’an, all God’s doings are as Master. As He punishes sin so He also forgives sin. He has power to do both as befits His Malikiyyat. If He were always to punish sin there would be no escape for man, but God forgives most sins and punishes some so that a heedless person being warned should attend to Him. As is said in the Holy Qur’an:

–al-Shura, 42:31 [Publisher]

Whatever misfortune befalls you is in consequence of that which you practise. He pardons many of your sins, and punishes some.

And in the same Surah is the verse:

–al-Shura, 42:26 [Publisher]

He it is Who accepts repentance from His servants and forgives sins.

No one should be misled by the fact that the Holy Qur’an also contains the verse:

–al-Zilzal, 99:9 [Publisher]

Whoso will have done the smallest particle of ill will also see it.

Here there is no contradiction for the ill that is mentioned here is the ill in which a person persists and from which he does not repent. The Holy Qur’an repeatedly affirms that remorse and repentance, and non-insistence upon evil, and asking for forgiveness procure forgiveness of sins. Indeed, it is said that God loves those who repent, as in the verse:

–al-Baqarah, 2:223 [Publisher]

That is: God Almighty loves those who repent and loves those who strive to purify themselves from sin.

In short, to punish every sin is contrary to the forgiveness and mercy of God Almighty, for He is Master and is not like a magistrate. He has named Himself Master in the very first Surah of the Holy Qur’an where it is said: He is Malik-i-Yaum-id-Din, that is to say, He is the Master of
punishment and reward and it is obvious that no one can be called Master unless He has authority to do both, that is to say, to punish when He wills and to forgive when He wills.””””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp, 26-28, see also Essence of Islam Vol.1

“””””Refutation of the Misguided Notions of the Aryas

Pandit Dyanand has recorded at page 501 of his Urdu book Satyarath Prakash that Permeshwar cannot forgive anyone’s sin, for if He were to do so He would be guilty of injustice. Thereby he confesses that Permeshwar is merely a judge and is not Master. On the same page he has recorded that Permeshwar cannot bestow unlimited reward for limited actions. But if He is Master, there is no harm in His rewarding limited service with unlimited reward. The Master’s actions are not to be measured by justice. If we own something and out of it we bestow a
portion upon someone who asks for it, no one else has the right to complain that more was given to another than to him. In the same way, a creature has no right against God Almighty to demand justice. A servant cannot ask for justice nor can God admit the right of any of His creation to demand justice. Whatever God bestows upon a creature as a reward for his actions is purely His bounty.

Actions are nothing in themselves, for no action can be performed without the support and grace of God. When we reflect upon God’s law, it becomes clear that whatever God Almighty has provided for His creatures is a bounty of two types.

One is the bounty which existed before the coming into being of man and man’s action has nothing to do with it. He has created for the benefit of man the sun, the moon, the stars, the earth, water, air, fire, etc. and there is no doubt that all these things were prior to the actions of
man, and man himself came into being after them. This is the Divine mercy which, in the idiom of the Qur’an, is called Rahmaniyyat. That is to say, such bounty is not bestowed as a reward of a person’s actions, but is by way of pure grace.

The second type of mercy is called Rahimiyyat in the idiom of the Qur’an; that is to say, the bounty that is bestowed upon man as a reward of his righteous actions.

Can we imagine that the God Who has demonstrated as an instance of His generous Malikiyyat that He made the earth and heavens and the moon and sun, etc. when there was no trace of His creatures and their actions, is indebted to His creatures and rewards them according to their right, but no more? Had His creatures any right that He should have made the earth and heavens for them and should have created thousands of illuminated bodies in the heavens and thousands of things upon the earth which are a source of comfort and ease? To describe that Absolute Donor as a mere dispenser of justice like a judge and to deny His status and dignity as Master is the height of ingratitude.”””””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 32-34, see also Essence of Islam Vol.1

“”””According to the principle of the Aryas, their Permeshwar cannot be called Malik for he has not the power to bestow what he has as a pure bounty or gift, while the donee has no right to it. He who is the owner of property has the authority to bestow any portion of it on anyone he
chooses, but the Aryas believe that Permeshwar can neither forgive sins nor can He bestow anything on anyone as a gift or bounty, because if He does either He would be acting unjustly.

Those who believe in the transmigration of souls cannot affirm that Permeshwar is the Master of creation. We have repeatedly affirmed that it is quite improper to bind a Master to act according to the principles of justice. We can affirm that He Who is Malik is Rahim and Bestower and Generous and forgives sins, but we cannot say that He adheres to justice in respect of His slaves and horses and cattle, inasmuch as the notion of justice is only applicable where there is a certain freedom on both sides. For instance, we can say concerning worldly sovereigns that they are just and treat their subjects with justice. So long as their subjects obey them, the rule of justice makes it obligatory upon them that, in return for the obedience of their subjects and the payment of their dues, the sovereign should safeguard their lives and properties and in times of need should help them out of his wealth. Thus, from one aspect sovereigns impose their commands upon their subjects and from another aspect the subjects impose their wishes upon the sovereigns. So long as these aspects operate in cooperation, the country remains at peace, but when either side commits a default the country ceases to be at peace. This shows that we
cannot describe a sovereign as a true Malik for he has to behave justly towards his subjects and his subjects have to behave justly towards him.

As regards God Almighty, we can call Him Rahim on account of His Malikiyyat, but we cannot call Him just. Any person who is owned by another cannot demand justice from his owner, though he can humbly supplicate for mercy. That is why the Holy Qur’an does not designate God Almighty as just, because justice demands mutual equality. God Almighty is Just in the sense that He acts justly as between creatures regarding their mutual rights, but He is not just in the sense that any
creature of His might demand his right from Him as an associate. All His creatures belong to God and He has authority to treat them as He might wish. He might bestow kingdom upon whom He wills and He might make a beggar of him whom He so wills. He might cause anyone to die young or He might bestow a long life upon any. We ourselves when we own anything are free to bestow it as we might choose. Indeed God is Merciful; rather, He is the Most Merciful of all. By virtue of His mercy, and not out of any limits in consideration of justice, He provides for His creation. As we have repeatedly affirmed, the quality of Malikiyyat and the quality of justice are inconsistent with each other. Having been created by Him, we have no right to demand justice from Him.
We supplicate Him humbly for mercy.

It is most unbecoming for a creature to demand justice from God Almighty in His treatment of him. As everything relating to the nature of man is from God and all of man’s faculties, spiritual as well as physical, are His bounty and a good action can be performed only through the support and strength bestowed by Him, it would be the height of ignorance to demand justice from Him relying upon one’s good actions. We cannot consider such a teaching to be based on true knowledge. Indeed such a teaching is deprived of all true understanding and is full of folly. God Almighty has taught us in the Holy Qur’an that to call God Just vis-à-vis His creatures is not only a
sin, but a rank blasphemy.””””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, p. 36, see also Essence of Islam Vol.1

“”””The Holy Qur’an has taught us that man together with his soul and all his capacities and every particle of his body, is the creation of God. Therefore, according to the teaching of the Holy Qur’an, we are the property of God and we possess no right which we can claim from Him, for not rendering which He could be held responsible. In this juxtaposition we cannot call God ‘Just’. As we are entirely empty-handed we call Him Rahim. To call Him ‘Just’ would imply that we have rights against Him and for failure to discharge such rights He could be charged with default.”””””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 46-50, see also Essence of Islam Vol.1

“””In the article that was read out in the meeting, it was stated that Permeshwar is free from anger, rancour, hatred and envy. Perhaps the meaning of the speaker was that in the Holy Qur’an the word anger has been used with reference to God. In contrast, he desired to convey that the Vedas is free from any affirmation that God becomes angry. But this is his mistake. It should be borne in mind that no undue tyrannical wrath is attributed to God Almighty in the Holy Qur’an. All that is meant is that, on account of His Holiness, God possesses an attribute which resembles wrath and that attribute demands that a disobedient one who persists in his rebellion should be chastised. God also possesses another attribute which resembles love and that demands that an obedient one should be rewarded for his obedience. The first attribute has been named wrath for the purpose of illustration, and the second one has been termed love. But neither His fury like human fury, nor is His love like human love. God Almighty has said in the Holy Qur’an:

–al-Shura, 42:12 [Publisher]

That is to say: There is nothing like God or His attributes.

We enquire from the speaker why does Permeshwar, according to the Vedas, punish sinners, so much so that He degrades them from the status of humanity and makes them dogs, swine, apes and cats, etc. One has to admit that He possesses an attribute that demands such punishment. This attribute is described in the Holy Qur’an as God’s wrath….

If Permeshwar does not possess an attribute that demands that He should punish sinners, then why does He incline towards punishment? He must possess an attribute that demands recompense and that attribute is called wrath, but that wrath is not like the anger of man, but is suited to the dignity of God. That is the wrath that is mentioned in the Holy Qur’an…. When God bestows His bounty upon those who act righteously, it is said that He loves them. When He punishes those who act viciously, it is said that He is angry with them. Thus as wrath is mentioned in the Vedas so is it mentioned in the Holy Qur’an; the only difference being that according to the Vedas the wrath of God in its severity can turn men on account of their sins, into insects, etc. but the Holy Qur’an does not carry God’s wrath to such extremes. The Holy Qur’an says that despite punishment God maintains the humanity of a person and does not condemn him to some other existence, which shows that according to the Holy Qur’an God’s love and mercy are greater than His wrath, and according to the Vedas the punishment of sinners is unlimited and Permeshwar is all anger and has no trace of mercy. It appears clearly from the Holy Qur’an that a time will come when God will have mercy upon all the dwellers of hell.””””””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 50-52, see also Essence of Islam Vol.2

“””The Vedas Represent God as Vengeful
It is worthy of note that of all the religions, that of the Vedas is the only one which presents Permeshwar as wrathful and vengeful and is opposed to the doctrine that God Almighty forgives the sins of His servants through repentance and seeking forgiveness. Yet it also teaches that Permeshwar is the Master of all creation and controls the fate of all animates, and He is the one before Whom all sinners are brought. Unfortunately for mankind, He possesses the attribute of wrath whereby He punishes sin with dire chastisement, but He does not possess the attribute that He can forgive anyone’s sin through repentance and supplication. Once a default is committed, there is no acceptance of repentance and no attention is paid to any supplication though it is obvious that man, on account of his natural weakness, cannot safeguard himself against sin and is apt to stumble at every step, yet the Vedas do not offer any way of salvation. The Vedas have only one prescription, which is altogether wrathful and vengeful and which is that for the least sin it prescribes a long and endless chain of incarnations. A sinner deserves mercy on this account also that his weak faculties that fall into sin are not self-created but are created by God. In this situation man deserved that allowance should have been made for this. According to the Aryas, Permeshwar makes no allowance in awarding punishment for the fact that He too has something to do with the occurrence of sin.

The Vedas have laid it down as a condition for salvation that man should be purified completely from sin. Judged by the standard of the law of nature, it will be found that it is impossible for man to fulfil this condition, for till man carries out all the obligations that he owes to God Almighty, he cannot claim that he has fulfilled all the requirements of obedience. The law of nature and the book of man’s nature bear witness that at no stage of progress and perfection can man be acquitted of the default that he has not been truly grateful for all Divine bounties and has fallen short in the complete fulfilment of Divine commandments. Thus if man can attain salvation only by carrying out all the obligations that he owes to God Almighty, without a single default, this way of salvation is an impossibility. No one can attain that degree of fulfilment of obligations and therefore no one will attain salvation. That which is impossible and is contrary to the law of nature and contradicts the book of nature cannot be a Divine commandment.

Seek through the East and the West and you will not be able to discover one person who is wholly free from, and innocent of, all defaults and neglects and who has fulfilled all the rights due to man and who claims that he has carried out all the obligations of obedience and gratitude. If there is no such person in the world today, then be sure that such a one has never existed, nor is there any hope of his coming into existence in the future. Then, as it is impossible in view of the law and the book of nature that any person on his own strength should be able to discharge all his obligations to God Almighty, and should be completely grateful to Him. The experience of every person bears witness to this. Therefore it does not behove a book that claims to be from God, to make salvation dependent upon a matter which is impossible to achieve. It is possible, however, that, as in many other respects the Vedas had been perverted, this might also be a perversion and may not be the true teaching of the Vedas.”””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, p. 56, see also Essence of Islam Vol.2

“””What the Holy Qur’an says in this context is summarised below:

O My servants, do not despair of Me. I am Ever Merciful and Benevolent and cover up sins and forgive them and am more Merciful towards you than anyone else. No one will have mercy on you as I have. Love Me more than you love your fathers for I am greater in love than they are. If you come to Me I shall forgive all your sins and if you repent, I shall accept your repentance. If you advance towards Me slowly, I shall run to you. He who seeks Me shall find Me and he who turns to Me shall find My door open. I forgive the sins of a penitent even if they are more than the mountains. My mercy upon you is great and My wrath is little because you are My creatures. I have created you and therefore My mercy comprises all of you.””””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 62-63, see also Essence of Islam Vol.2

“””The Wrath of God has a Spiritual Philosophy
The Holy Qur’an does not describe the wrath of God Almighty as it is described in the Vedas. Rather, the wrath described in the Holy Qur’an has spiritual philosophy. For instance, regarding the nature of Divine punishment, the Holy Qur’an says:

–Al-Humazah, 104:7-8 [Publisher]

What is hell? It is the fire which sets the hearts ablaze.

It means that when a person develops corrupt ideas in his heart, which are opposed to the perfection for which man has been created, then as one who is hungry and thirsty dies from lack of food and water, in the same way, the one who is occupied with corrupt ideas and is deprived of God’s love and of obedience to Him, which are like food and water, also dies. Thus according to the teaching of the Holy Qur’an, a person himself prepares the means of his destruction and is not in any way forced by God. For instance, when a person shuts all the windows of his room and leaves none of them open, doubtless his room will become dark. The shutting of the windows is his action and making the room dark is God’s action according
to the law of nature. In the same way, when a person commits a sin God Almighty thereafter manifests His action which becomes the punishment of the sin. Yet God does not shut the door of repentance, as when the occupant of a dark room opens a window God Almighty pours light into the room.

Thus according to the Holy Qur’an, the wrath of God does not mean that He becomes angry by bringing about an undesirable change in His condition. When a person is angry, he falls into distress and feels a sort of pain and loses his happiness, but God is always happy and suffers
no distress. His wrath means that as He is Holy, He does not desire that His servants should adopt ways of impurity and demands that impurity should be swept away. If a person persists in impurity, God, the Holy, deprives him of His grace which is the basis of life and joy and comfort and that condition becomes the source of torment for the disobedient one. This might be illustrated as the case of a garden which is irrigated by the water of a stream but when the owners of the garden give up obeying the owner of the stream, the latter dams up the water of the stream and deprives the garden of it so that it dries up.”””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 63-66, see also Essence of Islam Vol.2

“”””The Necessity of Revelation
Arguments are of two types, inductive and deductive. An inductive argument enables us to recognize that which is indicated. For instance when we observe smoke we conclude that there is a fire. In the case of deduction, one moves from the conclusion to the cause. For instance, we find a person suffering from high fever and we believe that there is a cause for it.

We proceed to set forth first the inductive reason for the need of revelation. There is no doubt that the physical and spiritual systems of man are governed by the same law of nature. We observe in the physical system that whatever needs the Gracious God has planted in the human body, He has also provided the means of their satisfaction. A human body feels hunger and needs food, so God has provided various types of food for the human body. In the same way, man needed water to slake his thirst and God Almighty has provided wells and springs and streams for that purpose. Man needed the light of the sun or light from some other source to be able to see with his eyes and God Almighty has provided light from heaven in the shape of the sun and has provided light from other sources on earth. Man needed air for breathing and hearing the voices of others, and God provided air. In the same way, man needed a consort for the propagation of the species; so God created woman as man’s consort and man as woman’s consort. In short, whatever desires God has planted in the human body, He has also provided means for their satisfaction. Now it is worth considering that when provision has been made for the fulfilment of the physical needs of the mortal body, how much more must have been provided for the fulfilment of the pure desires of the soul which has been created for the eternal love and recognition and worship of God. That provision is Divine revelation and Divine signs, which carry a person of defective knowledge to complete certainty. As God bestowed upon the body provision for the satisfaction of its needs, in the same way, He bestowed upon the soul provision for the satisfaction of its needs so that the physical and the spiritual systems should be in accord….

This inductive reasoning can be completed only through deductive reasoning, that is to say, by a sample of revelation itself. To feel the need for something is one matter and to find its fulfilment is quite another…. You can see that both food and water are available for your
body, not that they were present in some earlier age but not any more. But when mention is made of revelation you refer to a past age upon which centuries upon centuries have lapsed and you are not able to refer to anything in the present. Then how is there an accord between the physical and spiritual laws of nature? Stop and reflect. You cannot deny that the provision for your physical needs is available to you all the time, but you have nothing with you in the way of provision for your spiritual needs except stories of the past. You know that the physical springs from which you take the water to slake your thirst are still running; nor have your fields
become barren and unproductive, the produce of which satisfies your hunger twice a day. But where are the spiritual springs, which used to slake your spiritual thirst by giving you the fresh water of Divine revelation? Nor have you available the spiritual food by eating which you
could keep your soul alive. Thus you are in a desert where there is neither food nor water.””””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, p. 70, footnote, see also Essence of Islam Vol.1

“”Holy Qur’an – the Universal Book
The Book that would have been revealed at the beginning of creation could not, according to reason, be a perfect Book. It would be like a teacher who teaches children the alphabet. It is obvious that for such elementary instruction, no great ability is needed. When human experience increased and man fell into many errors, detailed instruction became necessary especially when the darkness of error became widespread and human souls became involved
in diverse types of intellectual and practical misguidance. At that time a superior and perfect teaching was needed and that came in the Holy Qur’an. In the beginning instruction of a high grade was not needed for human souls were simple and no darkness or misguidance had settled on them. Superior teaching was needed in the book which appeared at the time of extreme misguidance and came for the reform of the people whose false doctrines had become confirmed and whose evil conduct had become a habit.”””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 74-77, see also Essence of Islam Vol.1

“”””It is true that man was bestowed a revealed Book in the beginning of creation, but that Book was not the Vedas. To attribute the current Vedas to God Almighty, is to offer an insult to the Holy Being. If it is asked why was only one revealed Book given to mankind in the beginning
and why was not each people given a separate book, the answer is that in the beginning mankind’s number was small and they did not amount even to a people, and one Book was sufficient for them. When mankind spread over the earth and the dwellers of each region of the earth became a people, and on account of long distances one people ceased to be in touch with another, Divine wisdom demanded that at such time there should be separate Messengers and revealed Books for different peoples, and so it came about. When mankind increased in numbers still more and communications were established, and means of communication became available, and it became known that different parts of the earth were inhabited by man, and God Almighty determined that they should all be made one people, and should be gathered
together after their dispersal, God sent one Book for all regions. In this Book it was commanded that as it reached different parts of the world, it should be accepted and believed in. That Book is the Holy Qur’an which has been revealed to establish a relationship between different regions.

The books that were revealed before the Qur’an were confined to one people each. Books and Messengers appeared among the Syrians, Persians, Indians, Chinese, Egyptians and Romans and they were each confined to one people and were not concerned with the others. Last of all came the Holy Qur’an which is a universal Book and is not for any one people, but for all peoples. It came for a people who were henceforth to become one. Now means have become available which are bestowing a unity upon different peoples. Mutual intercourse which is at the root of converting mankind into one people has become so easy that a journey that used to take years can now be accomplished within a few days, and such facilities have become available for communication that news that took a year to travel from one far country to another can now be transmitted within an hour. So great a revolution is in progress, and the river of culture is flowing in such manner, that it appears obvious that God Almighty has determined that all the peoples who are scattered in the earth should be made into one people and that those who had been separated over thousands of years might now come together. This is intimated in the Holy Qur’an and the Holy Qur’an alone claims that it has come for all
the peoples of the world, as it is said:

–al-A‘raf, 7:159 [Publisher]

Proclaim to the people: “I am Allah’s Messenger to you all”.

Again it is said:

–al-Anbiya’, 21:108 [Publisher]

I have sent thee as a mercy for all the peoples.

And it is said:

–al-Furqan, 25:2 [Publisher]

I declare with all the emphasis at my command, that no revealed Book made this claim before the Holy Qur’an. Each confined its message to its own people. Even the Prophet who was deified by the Christians affirmed: “I have not been sent but to the lost sheep of Israel.”

The conditions of the world also bear testimony that the claim of the Holy Qur’an of a universal message was timely for at the time of the advent of the Holy Prophet [peace and blessings of Allah be on him], the door of general propagation of the truth had been opened.””””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, p. 77, see also Essence of Islam Vol.1

“””The seed of the Unity of God which the Holy Qur’an has sown in Arabia, Persia, Egypt, Syria, India, China, Afghanistan, Kashmir and other regions, and the manner in which it has rooted out from most places idol worship and the worship of creatures, is a matter which is not matched in any age. As a contrast, when we look at the Vedas, we find that they were not able to reform even Aryavart itself.”””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, p. 80, see also Essence of Islam Vol.1

“””It is well established that the Holy Qur’an has duly perfected the faith, as it affirms itself:

–al-Ma’idah, 5:4 [Publisher]

This day have I perfected your religion for you and have completed My favour unto you, and am pleased to choose Islam as your faith.

Thus there is no need for any other book after the Holy Qur’an, for it sets out all that is needed by man. Now only the door of converse with God is open, but not automatically. True and holy words which are obviously charged with Divine help and comprise many hidden matters, are acquired after the purification of the soul only through following the Holy Qur’an and obeying the Holy Prophet [peace and blessings of Allah be on him].”””
____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 83-88, see also Essence of Islam Vol.1

“””Religious Disputes at the Time of Gog and Magog
There is yet another prophecy in the Holy Qur’an, which predicts a spiritual union to follow physical union. It is as follows:

–Al-Kahf, 18:100 [Publisher]

This means that in the latter days, which will be the age of Gog and Magog, people will become involved in religious disputes and fights and nations will attack nations just as one wave of a river surges against another, and there will be many other conflicts as well. In this way, great division will spread in the world and great contentions, rancour and hatred will be generated among the
peoples. And when these events reach their climax, God will blow His trumpet, that is to say, He will transmit a voice to the world through the Promised Messiah, who is like His trumpet, and upon hearing this voice all good people will come together under the banner of one religion.
All dissension will disappear and the people of the world will become one. In another verse, He says:

–Al-Kahf, 18:101 [Publisher]

Hell will be presented to those who do not respond to the call of the Promised Messiah on that day. That is to say, God will send down various kinds of calamities which will be a foretaste of hell. Then He says:

–Al-Kahf, 18:102 [Publisher]

Meaning that these will be people whose eyes will be veiled against the Call and Message of the Promised Messiah. They will not be prepared even to listen to him and will be full of aversion for him. This is why the punishment will be sent down. Here the word ‘Trumpet’ refers to the Promised Messiah, inasmuch as the Prophets of God are His trumpets into whose hearts He breathes His voice. This idiom has been employed in earlier scriptures, and Prophets of God have been called His trumpets. Just as the trumpeter blows his tune into the trumpet, so does God breath His Word into the hearts of Prophets. The reference to Gog and Magog also conclusively
proves that the trumpet mentioned here is the Promised Messiah, for it is fully established by the authentic Ahadith that the Promised Messiah would appear in the age of Gog and Magog.

European Powers are Gog and Magog
On the one hand, it is proved from the Bible that the Christians of Europe are Gog and Magog, and, on the other, the Holy Qur’an has mentioned specific signs concerning Gog and Magog which can only be applied to European powers, as, for instance, it is written that they will scale every height, i.e., they will overcome all other powers and be supreme in all worldly matters. Similarly, it is also mentioned in the Ahadith that no country will be able to stand up to them. Thus it is conclusively established that these powers are Gog and Magog. To deny this is sheer obstinacy and opposition to God’s Word. Who can deny that in accordance with the Word of God
Almighty and the explanation of the Holy Prophet (peace and blessings of Allah be upon him), these are the people who, in their worldly power, are superior to every other people. They have no equal in the art of war and statecraft. Their inventions and machines have established new patterns, both in war and in worldly comforts and luxuries. They have brought about an amazing revolution in the culture of mankind and have displayed such mastery in statecraft and in providing equipment for war and peace, as has no parallel since the creation of the world.

Thus, centuries after the prophecy of the Holy Prophet (peace and blessings of Allah be upon him), the rise of European powers is the event in accordance with the sign specified in his prophecy. As God has disclosed the meaning of Gog and Magog and events have proven that
a certain people fit the signs that have been mentioned, refusal to acknowledge this would be denial of an established verity. No one can stop a person from persisting in his denial, but every just-minded one who is a seeker after truth would, on being informed of all these particulars,
testify with full confidence that these people are Gog and Magog.””””
______________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp 85-87, footnote, see also Essence of Islam Vol.3

“”””There would seem to be a contradiction in the Ahadith, for on the one hand it is stated that, at the time of the advent of the Promised Messiah, Gog and Magog will have spread all over the world, and, on the other, it is stated that the Christians will prevail in the world; for instance, it is said that the Promised Messiah will break the cross, which means that the Christians will be dominant at that time. Another Hadith also indicates that the Romans, i.e., the Christians, will be
in power. At the time of the Holy Prophet (peace and blessings of Allah be upon him) the Roman Empire was Christian, as Allah says in the Holy Qur’an:

–‘The Romans have been defeated, in the land nearby, and they, after their defeat, will be victorious.’—Al-Rum, 30:3-4 [Publisher]

Here the word Romans refers to Christians. Some Ahadith also indicate that at the time of the appearance of the Promised Messiah, Dajjal would be supreme all over the world with the exception of Mecca.

Now will any Maulavi Sahib tell us how this contradiction can be reconciled? If Dajjal prevails over the earth, where will the dominion of the Christians lie, and where will Gog and Magog go, whose world empire is foretold by the Holy Qur’an? These are the errors from which those who reject me and call me a disbeliever suffer. Events bear out that the characteristics of both Gog and Magog and of the Dajjal are to be found in the European powers. As described by the Ahadith concerning Gog and Magog, no power will be able to withstand them in battle, and the Promised Messiah too will only have recourse to prayer against them. These characteristics are unquestionably found in the European powers. The Holy Qur’an too confirms this, as it says:

–‘And they shall hasten forth from every height.’—Al-Anbiya’, 21:97 [Publisher]

About Dajjal, it is stated in Ahadith that he will use deception and create religious mischief and turmoil. According to the Holy Qur’an, this particular characteristic belongs to the Christian clerics. For instance it says:

–‘They pervert the words from their proper places.’—Al-Nisa’, 4:47 [Publisher]

All this shows that all these three groups are actually one. That is why Surah Al-Fatihah teaches definitively that we should seek security against the mischief of Christians. We have not been taught to pray for security against Dajjal. Had there been another Dajjal, whose mischief
was to be greater than that of the Christian clergy, the Word of God would never have ignored the greater mischief and taught us to pray for security against the mischief of the Christians, nor would we have been warned that the Christian mischief was such that it might rend heaven apart and shatter the mountains into pieces. Instead, we would have been warned that the evil of the
Dajjal is such as might well cause heaven and earth to rent asunder. To ignore a greater mischief and warn against a smaller one would have been totally unreasonable.”””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 90-91, see also Essence of Islam Vol.4

“””Triumph of Islam
Since the period of the Prophethood of the Holy Prophetsa extends to the Day of Judgement and he is Khatam-ul-Ańbiya’, God did not so design that mankind should be united in one faith during his lifetime, for this would have marked the end of his era, and one could be led to think that since the task that had been assigned to the Holy Prophetsa had been completed, his Prophethood had also come to an end. God, therefore, left the unification of mankind and their acceptance of one faith for the latter part of the Prophethood of Muhammadsa, which will also be the time of the approach of the Day of Judgement. For this purpose God appointed a deputy from among this very Ummah, who was named the Promised Messiah and also Khatam-ul-Khulafa’. Thus the Holy Prophetsa stands at the beginning of his Prophethood, and the Promised Messiah stands towards the end of it.

It was necessary that this world should not come to an end until after the appearance of the Deputy of the Prophet, as the unification of mankind was destined to take place in his time. This is set out in the verse:

–Al-Saff, 61:10 [Publisher]

This means: He it is Who has sent His Messengersa with perfect guidance and the True Religion so that He may bring about its triumph over all the religions of the world…All scholars who have preceded me are agreed that this universal triumph would be achieved in the time of the Promised Messiah.”””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 94-95, see also Essence of Islam Vol.4

“””Fighting the Satanic Forces of the Age
In this age, the Holy Prophetsa and Islam have been reviled in abusive writings to a degree which has no parallel among any other Prophet in any age….In this age, Satan, along with all his followers, is trying his utmost to destroy Islam. Without a doubt, this is the final battle between truth and falsehood. Thus, this age deserves the advent of a Divinely commissioned one for its reformation. And he is the Promised Messiah, who is present among you. This age required
that, at this delicate moment in time, God should provide a conclusive argument with heavenly signs. These heavenly signs are now being exhibited. Heaven is eager to exhibit so many signs as would blow the trumpet of the victory of Islam in every country and every part of world. O Mighty Lord, hasten Thou the day which Thou hast willed to be made manifest. Let Thy glory shine forth in the world and let the victory of Thy faith and Thy Messenger be proclaimed. Amin.”””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 97-99, see also Essence of Islam Vol.1

“””According to the Holy Qur’an, God is on earth as well as in the heaven, as He has said:

–al-Zukhruf, 43:85 [Publisher]

He it is Who is God in heaven and God on earth. He has also said that no three are gathered together for secret consultation, but that God is the fourth among them.

He is Limitless as is said in the verse:

–al-An‘am, 6:104 [Publisher]

Eyes cannot reach His limit, but He reaches their limit.

It is also said in the Holy Qur’an:

–Qaf, 50:17 [Publisher]

We are closer to him than his jugular vein.
At one place, it is said that God comprehends everything and it is also said:

–al-Anfal, 8:25 [Publisher]

Allah surely supervenes between man and his mind. It is also said:

–al-Nur, 24:36 [Publisher]

That is to say: The heavens and the earth are lit up by the light of Divine countenance without which it is all darkness.

It is also said:

–al-Rahman, 55:27-28 [Publisher]

That is to say: Everything is subject to change and destruction, and the only One Who will endure is God. Human nature is forced to confess that in this universe there is a Being Who is not subject to change and destruction and Who continues to survive all conditions, and He is God. But as sin and disobedience and all manner of unholy things are manifested in the earth, those
who confine God to the earth in the end become worshippers of idols and created beings as has happened to the Hindus.

Concept of ‘Arsh in Islam

The Holy Qur’an has made it clear that on the one side God has a close relationship with His creatures and that He is the life of every thing living and the support of every being. On the other side, to safeguard against the error lest anyone should conclude from the relationship between God and man, that man himself is God, as do the Vedantists. It is also stated that He is above everything and is beyond everything and that His station is ‘Arsh (the Throne). The ‘Arsh is not something that has been created or something material. It is the name of the transcendental station which is beyond the beyond. It is not a throne on which God is to be imagined as being
seated. It is the station which is beyond of beyond from creation and is a station of transcendence and holiness. As the Holy Qur’an says, after establishing the relationship of Creator and created with everything, God settled Himself on the ‘Arsh. That is to say, despite all relationships He remained apart and did not mix with His creation.

God’s being with everyone and comprehending everything is His attribute of resemblance. He has mentioned this attribute in the Holy Qur’an to demonstrate His nearness to man. His being beyond of beyond from all creation and being above all and higher than all and farthest
of all and being at the station of transcendence and holiness, which is far from creation and is called ‘Arsh, is the attribute of transcendence. God has mentioned this attribute in the Holy Qur’an so that He should establish His Unity and His being without associate and having withdrawn from the qualities of creation. Other people have either adopted God’s attribute of transcendence and
have called Him Nirgun, or they have accepted Him as Sargan and have attributed such resemblance to Him as if He was the very creation itself. They have not combined these two attributes, but God Almighty in the Holy Qur’an has shown His countenance in the mirror of both
these attributes and this is His perfect Unity.”””

_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 102-103, see also Essence of Islam Vol.1

“””Holy Qur’an brings full accord between Science and Religion
The Holy Qur’an is a Book so full of wisdom that it has brought out the accord between the principles of spiritual medicine, that is to say, the principles of religion which are truly spiritual medicine, and physical medicine, and this accord is so fine that it opens the doors of hundreds
of insights and verities. It is only that person who can interpret the Holy Qur’an truly and perfectly, who ponders the principles laid down by the Holy Qur’an in the light of the system of physical medicine. On one occasion I was shown in a vision some books of expert physicians which contained a discussion of the principles of physical medicine, among which was included the book of the expert Physician Qarshi, and it was indicated to me that these Books contained a commentary on the Holy Qur’an. This shows that there is a deep relationship between the science of bodies and the science of religion and that they confirm each other. When I looked at the Holy Qur’an, keeping in mind the books that dealt with physical medicine, I discovered that the Holy Qur’an sets out in an excellent manner the principles of physical medicine.””””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, p. 95, Ruhani Khaza’in, vol. 23, p. 103, see also the 2009 online edition of Tadhkirah

“”””1907
On one occasion I was shown in a vision some books of some research-minded and eminent physicians which comprised the fundamental principles, modes of inquiry, and six essentials of medicine. They were well composed. Among them was the book of the physician Qarshi; and
it was conveyed to me that these books were a commentary on the Holy Qur’an…. When I examined the Holy Qur’an from the point of view of those books of medicine, I discovered in it detailed exposition of the most profound fundamental principles set out in those books.”””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 104-105, see also Essence of Islam Vol.1

“”””His powers are unlimited and His wonders are without end. For His special servants He can even change His law, but even that changing is part of His law. When a person falls at His threshold with a new spirit and carries out a change in himself, only to win His pleasure, God also makes a change for such a one so that the God Who appears to him is quite a different God from the One known to the average person. God appears weak to a person whose faith is weak, but to him who appears before God with a strong faith, He shows that for his help He too is Strong. Thus in response to changes in man there are changes in Divine attributes. For him who is without any strength in his faith as if he is dead, God also withdraws His help and support and becomes silent, as if, God forbid, He had died. But all these changes He carries out within His law and in accord with His Holiness. No one can set a limit to His law. Therefore, to assert hastily that such and such a matter is contrary to natural law without any conclusive reason, which is bright and self evident, would be mere folly, for no one can argue on the basis of something whose limits have not yet been defined and who cannot be the subject of conclusive reasoning.””””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 111-112, see also Essence of Islam Vol.2

“”””How Revelation is Received
The slight slumber that overtakes one at the time when the word of God descends upon the heart is completely outside material causes and all physical causes are suspended at the time. When a righteous person, who has true relationship of love and fidelity with God Almighty, submits a supplication to God in the upsurge of that relationship, he is suddenly overtaken by a slight slumber while he is still occupied with his supplication and he seems to wake up and finds the answer to his supplication,couched in eloquent words, being conveyed to him behind the veil of that slumber. Those words possess a majesty and a quality of delight, and Divine power is felt
shining through them. They penetrate the heart like an iron nail and often contain knowledge of the hidden matters. It often happens that when that righteous person seeks to submit something more with regard to his first supplication, or submits a fresh supplication, he is again overtaken by a slumber which disappears within less than a second and from it emerge holy words, as the kernel emerges from the shell, which are delicious and full of majesty. In this manner God, Who is Gracious and Merciful and full of kindness, responds to every question and does not manifest any contempt or disgust. If a supplication is made sixty or seventy or a hundred times a response is received in the same manner. That is to say, that at the time of each supplication a slight slumber overtakes the recipient of revelation. On occasion, this faintness or slumber is heavy as if the person had fallen into a swoon. Such revelation is vouchsafed on very important matters and is the highest type of revelation.

The slumber that overtakes a recipient of revelation at the time of his supplication and prayer behind the veil of which Divine revelation is received, is above any physical causes. Whatever the physicists regard as the law of nature concerning dreams breaks down in this instance.
There are hundreds of spiritual matters which refute the thinking of philosophers. Very often a person sees in a vision objects that are thousands of miles away and appear as if they were close to the eye, and often a person can meet and converse in complete wakefulness with the
souls of those who have passed away.””””
_______________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, page-114

“”Permeshwar is 10 fingers under the navel, (those with understanding, they understand)””

Transliteration
“”Permeshwar, naf sei, daas unglee neechai hai (sumjna walle, sumje lain)””

Scan work

_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 123-124, see also Essence of Islam Vol.2

“”””There is conclusive evidence that the male and female sperm have the capacity to generate the soul without its falling from heaven like the dew. When the two sperms unite the capacity is strengthened and grows till when the framework of the embryo is ready the soul is activated
from the framework by the power of God Almighty. This is the creation of something from non-existence, because the soul is not anything material and yet it is generated from the same matter which grows into a framework after the union of the two sperms in the womb. It is not necessary that the soul should fall like dew on some vegetable and should be generated in this manner. The matter from which the soul is generated can be formed out of a piece of meat or fish, or from clay from the depths of the earth from which frogs and insects are generated. Undoubtedly it is a Divine mystery that He creates from the body something which has nothing of the body in it. It is clear that the soul does not fall from heaven but is a new creation which is produced from the compound sperms by the Power of God as Almighty Allah says in the Holy Qur’an:

–Al-Mu’minun 23:15 [Publisher]

That is to say, when the human framework is ready in the womb God completes it with a new creation, meaning the soul is created out of the matter from which the framework was prepared.””””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, page 125, see also the 2009 online edition of Tadhkirah

The death of Lekh Ram seems to have been discussed
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 133-134, see also Essence of Islam Vol.2

“””Man Turns to God with Remorse and God Turns to Man with Mercy
In Arabic idiom, Taubah (repentance) means ‘returning’, and that is why in the Holy Qur’an God’s name is also Tawwab, that is to say, He Who is Oft-Returning. This means that when a person discarding sin turns to God with a sincere heart, God Almighty turns even more to him. This is altogether in accord with the law of nature. God Almighty has made it part of human nature that when a person turns to another with a sincere heart, the latter’s heart is also softened for him. Then how can reason accept that when a servant turns towards God Almighty with a true heart God should not turn to him? Indeed God, Who is Benevolent and Merciful, turns even more towards His servant. That is why in the Holy Qur’an, God’s name, as we have just mentioned, is also Tawwab, meaning Oft-Returning.

Man’s turning to God is through remorse and humility
and meekness, and God’s turning to man is with mercy and forgiveness. If mercy were not one of the attributes of God Almighty, no one would be delivered. It is a pity that people do not ponder over the attributes of God
Almighty and depend entirely upon their own actions.

But can it be the attitude of God, Who without any action proceeding from man, has created thousands of bounties for him upon the earth, that, when weak man, being warned of his heedlessness should turn to Him, a turning which is like death and should put off his old garment
and should be consumed in the fire of His love, God should not turn to him with mercy? Is this the law of nature?

—Curse of Allah be upon the liars. [Publisher]”””
________________________________________________________________________________________________
Chashmah-e-Ma‘rifat, p. 127, Ruhani Khaza’in, vol. 23, p. 135, See also Fateh Qadian

“””The Prophets are spiritual physicians and the proof of their being accomplished physicians is that the prescription they give i.e. the Word of God, is so efficacious that if one uses it without any explicit or implicit reservation, one is healed. The disease of sinfulness is removed and transcendence of God is established in the heart and the heart becomes engrossed in the love of God.”””
_____________________________________________________________________________________________

Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 158-160, see also Essence of Islam Vol.2

“””The Holy Qur’an affirms that souls are not selfexistent and uncreated. They are created through a special union between two kinds of seminal seeds, and in the case of the smaller insects through only one type of matter. This is the truth which is confirmed by observation and which brooks no contradiction. It is folly to deny perceptible realities. When we say that the soul comes
into being out of nothing it does not mean that before its coming into being it was nothing. It means that there was no pre-existing matter out of which man could extract the soul by his own power, and that Divine power and wisdom alone produce the soul out of some matter. This
is why when the Holy Prophet (peace and blessings of Allah be on him) was asked: What is the soul?, he was commanded by God to respond that the soul has been created by the command of my Lord. The verse of the Holy Qur’an pertaining to it is:

–Bani Isra’il, 17:86 [Publisher]

That is they enquire of thee what is soul and how is it created? Tell them: The soul is created by the command of my Lord. That is, the creation of the soul is a mystery of creation of which you have little knowledge; meaning that your knowledge is confined only to the birth of the soul; as we observe that insects, etc., come into being under our observation from some matter.

The birth of the human soul takes place under a Divine law whereby when a framework is prepared gradually from the union of two seminal fluids. Then, as by the mixture of certain medicines a certain quality is generated in the compound which the elements thereof did not individually possess, in the same way a special quality is generated in the framework which is compounded of blood and sperm drops and it takes on the colour of a type of phosphorous. When the breeze of the Divine manifestation blows upon it under the command: ‘Be’, it
suddenly flares up and spreads its effect into all parts of the framework. Thereby the embryo comes alive. This very thing which blazes up within the embryo by Divine manifestation is the soul and the same is the word of God. This process is described as the command of God
because the faculty of the pregnant mother, which creates all the limbs of the embryo by the command of God and weaves its framework like the net of the spider, has no concern with the soul which is created by a special Divine manifestation. Though the phosphorous out of
which the soul takes birth is produced by the framework, the spiritual spark which is called the soul cannot be born without the touch of the heavenly breeze. This is the true knowledge that the Holy Qur’an has furnished to us. It is beyond the reach of the reason of the philosophers.””””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 160-164, see also Essence of Islam Vol.2

“”””A Soul Bereft of its Qualities is Dead
It may be said that if the soul is created it would follow that it is mortal in the sense that a condition in which something is bereft of its qualities may be described as death. When a medicine loses all its effect it may be described as dead. In certain circumstances the soul is
bereft of its qualities and undergoes even greater changes than the body. At such times it can be said that it has died, inasmuch as when anything gives up all its essential qualities it is described as dead. That is why in the Holy Qur’an only those human souls have been described as being alive after their departure from this life which retain those essential qualities which are the purpose of their creation, that is to say, perfect love of and perfect obedience to God Almighty which is the life of the soul. When a soul departs this life full of the love of God and having devoted itself to Him, it is alive and all other souls are dead. A soul bereaved of its qualities is dead. During sleep both the body and the soul die, that is to say, they are bereft of the qualities that they possess during wakefulness and suffer a sort of death, inasmuch as anything that is bereft of its qualities cannot be described as being alive. Death does not only mean non-existence; being bereft of essential qualities is also a sort of death. For instance, when a body dies its material still survives. In the same way the death of the soul means that it has been bereft of its qualities, as happens during sleep, when both the body and the soul are bereft of the qualities that they possess during waking hours. For instance, the soul of a living person meets a dead person in a dream and does not know that that person had died. It forgets this life altogether as it sinks into sleep, and discarding its garment of life puts on a new garment forgetting all its knowledge and all its memories of the world except that much as God may keep alive. It suspends all its activities and truly arrives before God. All its movements and words and emotions pass under the control of God Almighty. It loses all choice and it cannot be said that anything that it does or says or hears in a dream is by its own choice. It exhibits all the signs of death. During sleep the soul suffers an even greater death than does the body. If people were to reflect upon their condition during sleep they would realize that if the soul had been exempt from death it would have continued to enjoy that exemption in sleep also. Our condition during sleep is a mirror for the purpose of our comprehension of our condition in death. He who seeks true comprehension of the soul should reflect deeply on his condition during sleep. Every mystery of death can be resolved through one’s experiences during sleep. If you will reflect deeply on the mysteries of sleep and dreams and will contemplate how the soul suffers a sort of death during sleep when it is bereft of its knowledge and qualities, you will realize that death has a great resemblance to sleep. Thus it is not true that after its separation from the body the soul continues in the condition which it enjoyed in this life. Under God’s command it suffers the same kind of death which it had experienced in sleep, only that condition is intenser than its condition in sleep and every one of its qualities is reduced to nothing. That is the death of the soul. Thereafter those alone are revived who used to work for life.

No soul possesses the capacity to continue alive on its own. Have you the capacity to control your qualities and circumstances and knowledge during sleep as you are capable of doing in your waking hours? As soon as you sink into sleep your soul undergoes a change and suffers
a type of non-existence whereby God Almighty has said about the soul in the Holy Qur’an:

–Al-Zumar, 39:43 [Publisher]

This means that at the time of death the souls pass wholly under the control of God and lose all choice and self-consciousness. That is to say, they are deprived of the qualities of life and become as if they were nonexistent. Such of them as do not die in fact, but pass into a condition resembling death in a state of sleep, also pass under the control of God Almighty and undergo a change in which they lose all worldly consciousness and feeling. Thus, both in death and during sleep, God takes possession of the soul in such manner that it loses all choice and consciousness which are the signs of life. Then such souls upon whom death has in fact been imposed are retained by God, so that they cannot return to the world, and He restores to the world those souls upon whom death is not imposed. In this phenomenon there are signs for those who reflect.

This verse shows that the soul undergoes death as well as the body. But the Holy Qur’an indicates that the souls of the righteous are revived within a short period—some after three days, some after a week, and some after forty days—after death and are bestowed a second life of comfort and ease and delight. That is the life for the achievement of which the righteous servants of God approach Him with the utmost sincerity and put forth all their effort in order to emerge from the darkness of their egos and adopt a hard mode of life in the search of God’s pleasure, so much so that this condition resembles death. As the verse cited above indicates, there is a death for the soul as there is for the body, though the hidden circumstances of that state do not become manifest in this dark world. Yet the state of dreams is an illustration of that state which resembles the state of death of the soul in this world. It is our experience that as soon as we sink into sleep all the qualities of our soul are upset and we forget our waking hours and our spiritual qualities, and all the knowledge that our soul possesses becomes non-existent. We experience such scenes in our dreams as show that our soul has lost all the qualities that it possessed in wakefulness and has become something very different. This condition resembles death and is indeed a sort of death. This shows conclusively that the death which is imposed upon the soul with the death of the body resembles the death which the soul experiences in sleep but is very much heavier.”””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, p. 167, see also Essence of Islam Vol.2

“”””In the Holy Qur’an, God says:

–Al-A‘raf, 7:173 [Publisher]

I enquired of the souls “Am I not your Creator?” They responded: “Yes, indeed.”

This means that souls naturally affirm the existence of a Creator, though some people falling in the darkness of heedlessness and being influenced by wrong teachings become atheists or Aryas and deny their Creator contrary to their nature. It is obvious that everyone loves his parents, so much so that some children suffer death in consequence of the death of their mother. Then if souls are not God’s creation who has invested them with natural love for God, how is it that when a person achieves full consciousness his heart is drawn to God and his bosom is flooded with the love of God? There must be some relationship between God and souls which makes them fall madly in love with God. They become so devoted to God that they are ready to sacrifice everything for His sake. It is truly a wonderful relationship which is far above one’s relationship with father and mother.

If souls are self-existent, as is alleged by the Aryas, then how has this relationship been established and who has invested souls with the faculty of love for and devotion
to God? This is worthy of reflection and is the key to true comprehension.”””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 167-168, see also Essence of Islam Vol.2

“””Body and Spirit are Continuously Renewed
It has been proved that in three years the human body is dissolved and a new body takes its place. It is a familiar spectacle that when a person becomes very weak from illness and becomes like a mere skeleton, on his return to health gradually the body is rebuilt. Thus all the time the particles of the body are being dissolved and replaced by new particles. Thus the body suffers death every moment and obtains new life. Like the body, the soul also dies every moment and is revived. The only difference is that the changes in the body are patent and can be observed, but as the soul is hidden its changes are also hidden and are endless. The Holy Qur’an indicates that the changes of the soul are unlimited and will continue even in heaven. They will be indicative of progress and the souls will experience a continuous growth, each succeeding condition will be so far above the preceding condition that it would seem as if the preceding condition had died.”””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 189-190, see also Essence of Islam Vol.2

“””REPENTANCE AND SEEKING FORGIVENESS
It is obvious that man is very weak by nature and has been charged with hundreds of Divine commandments. On account of his weakness, he falls short in carrying out some Divine commandments and sometimes he is overcome by the desires of the self that incite to evil. On
account of his weak nature, he deserves that at the time of any slipping, if he should repent and seek forgiveness, God’s mercy should save him from being ruined. It is a certainty that if God had not been the Acceptor of repentance, man would not have been charged with these hundreds of commandments. This proves conclusively that God turns towards man with mercy and is Most Forgiving.

Meaning of Taubah (Repentance)
Taubah (Repentance) means that a person should discard a vice with the resolve that thereafter, even if he is thrown into the fire, he would not commit that vice. When man turns towards God Almighty with such sincerity and firm resolve, then God, who is Benevolent
and Merciful, forgives him that particular sin. It is one of the high Divine attributes that God accepts repentance and saves a sinner from ruin.

If man had not the hope of his repentance being accepted, he would not be able to refrain from sinning. The Christians also believe in repentance, but on condition that the person who repents should be a Christian. Islam lays down no condition for repentance. The repentance of the followers of every faith can be accepted leaving out only the sin of denying the Book of God and His Messenger. It is impossible that a person should attain salvation only through his conduct. It is the Benevolence of God that He accepts the repentance of some and bestows by His grace such powers on others that they are safeguarded against sinning.”””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 192-193, see also Essence of Islam Vol.1

“”””To reject repentance and forgiveness is to shut the door of human progress. It is obvious to everyone that man is not perfect in himself, but in fact he stands in need of perfection. As after his birth he gradually widens his knowledge and is not born learned and well informed, in
the same way, when after his birth he begins to be sensible of his surroundings, his moral condition is at a very low ebb. Observation of the condition of small children would show that most children are inclined to beat others on the slightest provocation and many of them are given to telling lies and using foul language with other children. Some steal and carry tales and are envious and miserly. When they grow up, they fall into the grip of the self that incites to vice and are guilty of diverse types of evil and wickedness.

Thus for most people the first stage of life is impure, but when a fortunate person emerges from the fierce flood of youth, he turns towards God and withdraws from undesirable activities through sincere repentance and occupies himself with purifying the garment of his nature. These are stages of human life which a person has commonly to traverse. This shows that were it true that repentance is not accepted, it would mean that God does not desire to bestow salvation on anyone.””””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23 page 219, regular page number is 228

“”The following reply is sufficient from me that firstly, it is not beyond the ability of Allah-thalla to physically raise a person to the heavens”
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 246-248, see also Essence of Islam Vol.3

“”””Polygamy
Critics often object that polygamy involves intemperance and monogamy is the ideal system. I am surprised at their needless interference in other people’s affairs. It is well known that Islam permits a man to marry up to four wives at a time; and this is a permission, not a compulsion. Every man and woman is well aware of this doctrine. Women have the right to lay down the condition that the husband will, in no circumstance whatsoever, marry another woman. If this condition is laid down before marriage, the husband will be guilty of breach of contract if he goes on to marry another. But if a woman does not prescribe any such condition, and is content with the law as it is, an outsider has no right to interfere. In such a case, the proverb seems relevant: ‘If the husband and wife are happy, the Qadi has nothing to do.’

Every sensible person can understand that God has not made polygamy obligatory, He has only declared it lawful. If a husband desires, for some genuine reason, and under Divine law, to avail this permission, and his wife is not happy about it, she has the options to demand divorce,
and be rid of this anxiety. And if the other woman, whom he wishes to marry, is not happy, she too has the easy option to decline the offer of such a suitor. No one is under compulsion. But if both women agree to this second marriage, what right then does an Arya have to interfere? Does this man propose marriage to the two ladies or to this Arya critic? If a woman agrees to her husband having a second wife, and the latter too is happy with the arrangement, no one has the right to interfere in the matter. This is a matter of human rights. If anyone chooses to have two wives, he doesn’t do God any harm. The only loser is the first or the second wife. If the first wife feels that her rights as a wife will be placed in jeopardy by the second marriage of her husband, she can seek a way out of the situation by demanding a divorce; and should the husband be unwilling to comply with her demand, she can enforce separation through the court. If the prospective second wife considers the situation to be unacceptable, she is the better judge of her own rights and interests.

It is unwarranted and idle to object that justice is compromised in this situation. God Almighty has directed that a husband who has more than one wife should deal equitably with each of them, otherwise he should confine himself to only one wife.

It is mere prejudice and sheer ignorance to suggest that polygamy is resorted to out of a desire for sexual indulgence. I have known people who were inclined towards such indulgence, but were able to save themselves by recourse to blessed system of polygamy—a system which
helps such people to lead virtuous and pious lives. Failing this, many who are carried away by the fierce storm of carnal passions, end up at the doors of women of ill fame, and contract venereal and other dangerous diseases. They indulge openly and covertly in such evil
practices to which those who are happily married to two or three wives never succumb. Such people restrain themselves for a short while and then yield suddenly to the fierce onslaught of their passions like the bursting of a dam, whereby vast areas are flooded and ruined.

The truth is that actions are judged by their intentions. Those who feel that by taking a second wife they will be able to live pious lives, or will be saved from sexual promiscuity, or that they will leave behind righteous offspring, such people should certainly have recourse to this
sacred institution. In Divine estimation, fornication and lustful ogling are such great sins as destroy all virtue and lead to physical suffering in this very world. One who chooses to have more than one wife in order to hold himself back from sin, wants to become like angels. I know
well that this blind world is a victim of false logic and baseless arrogance. Those who are not constantly engaged in search of virtue, and make no plans for achieving it, and do not even pray for it, are like a boil which shines on the surface but contains only pus. Those who lean towards God, and care the least about the reproaches of the world, seek the way of righteousness as a beggar seeks bread. Those who plunge into the blazing fire of calamities for the sake of God, who are ever anguished, whose souls are melted and whose backs are broken by the effort of achieving great goals in the cause of God, He Himself desires that such people should spend some times of the day and night with their beloved wives and draw comfort for their tired and broken selves, so that they may return to their religious duties with renewed vigour. No one understands these things but those who have the knowledge and experience of this path.””””
_____________________________________________________________________________________________

Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 263-264, footnote, see also Essence of Islam Vol.1

“”””On five occasions, the life of the Holy Prophet [peace and blessings of Allah be on him] was in serious danger and had he not been a true Prophet of God, he would certainly have been destroyed. One was the occasion when the disbelieving Quraish had surrounded his house and had sworn that they would kill him that night. The second occasion was when pursuers had arrived with a large body of men at the entrance to the cave in which he had taken shelter along with Hadrat Abu BakrRA. The third occasion was when he had been left alone in the battle of Uhad and the Quraish had surrounded him and attacked him in a body but were foiled of their purpose. The fourth occasion was when a Jewish woman gave him meat to eat which had been saturated with a fatal poison. The fifth occasion was when Khusro Pervaiz, Emperor of Persia, had made up his mind to destroy him and had sent his emissaries to arrest him. His delivery on all these dangerous occasions and his ultimate triumph over all his enemies is conclusive proof that he was righteous and God was with him.”””
_____________________________________________________________________________________________

_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 271-272, see also Essence of Islam Vol.1

“”””Prophecies in the Narrated Stories in the Holy Qur’an
The stories set out in the Holy Qur’an are in reality prophecies which have been stated in the form of stories. In the Torah, they are merely stories but in the Holy Qur’an, every story is a prophecy concerning the Holy Prophet [peace and blessings of Allah be on him] and Islam and these prophecies have been very clearly fulfilled. The Holy Qur’an is an ocean of verities, insights
and prophecies. It is not possible that a person should believe fully in God Almighty except through the Holy Qur’an. For this characteristic is special to the Holy Qur’an that by following it perfectly all obstructions that exist between man and God are removed. Followers of other religions make mention of the name of God as a tale, but the Holy Qur’an shows the countenance of the True Beloved and makes the light of certainty enter the heart of a person. God, Who is hidden from the whole world, is seen only through the Holy Qur’an.””””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 272-276, see also Essence of Islam Vol.1

“””””Two Types of Divine Attributes – Immanent and Transcendental

God Almighty, in order to bestow perfect understanding upon His humble creatures, has set out in the Holy Qur’an two aspects of His attributes. First, He has described His attributes metaphorically as resembling some human qualities. For instance, He is Noble, Merciful, and
Beneficent. He can be angry as well as loving. He has hands and eyes, legs and ears. He has been creating throughout eternity, though nothing has been eternally co-existent with Him. However, species have long ex isted and even that is not essential for the operation of His attribute of creation, for though creation is one of His attributes, the manifestation of His Unity and Singleness at certain times is also a part of His attributes. None of His attributes falls into permanent disuse, but a temporary cessation of its operation is permissible.

Thus God manifested His attributes of resemblance to man. For instance, God is Creator, but to some degree, man also creates or fashions; and man can be called noble for, up to a point, he possesses the quality of nobility; and man can be called merciful for, up to a point, he possesses the quality of mercy. He also has the quality of anger; and he has eyes and ears, etc. This could create a suspicion in one’s mind that man resembles God in respect of these attributes, and God resembles man. Therefore, God, by contrast, has also mentioned in the
Holy Qur’an His attributes of transcendence, i.e., such attributes of which man does not partake at all in his being or in his qualities. God’s creation is not like man’s creation, nor is God’s mercy like man’s mercy, nor is His wrath like man’s anger, nor is His love like man’s love, nor is He in need of space like man.

The Holy Qur’an sets out clearly that in His attributes God is quite distinct from man. For instance, it is said:

al-Shura, 42:12 [Publisher]

Nothing in essence shares its substance or attributes with God. He is All-Hearing, All-Seeing.

At another place it is said:

al-Baqarah, 2:256 [Publisher]

This means that: True Being and True Existence and all true qualities belong only to God and that no one is an associate with Him in respect of them. He alone is alive in His Being and all others are alive through Him. He exists in His own Being and everything else exists through His support. As He is not subject to death so also He is not subject to even temporary cessation of His senses like sleep or slumber; but others are subject to death, sleep and slumber. All that you see in the heavens or in the earth belongs to Him and manifests itself and exists through Him. There is no one who can intercede with Him without His permission. He knows all that is
before or behind people, that is, His knowledge comprises that which is manifest and that which is hidden. No one can encompass any part of His knowledge except that much which He permits. His power and His knowledge encompass the heavens and the earth. He supports all and nothing supports Him. He is not wearied by supporting the heavens and the earth. He is above all weakness and feebleness and lack of power.

Throne of Allah-His Station of Singleness and Transcendence

At another place it is said:

al-A‘raf, 7:55 [Publisher]

Your Lord is Allah, Who created the heavens and the earth in six periods and then settled Himself on the Throne.

This means that having created the heavens and the earth and all that is in them and having manifested His attributes of resemblance, He then addressed Himself to His station of transcendence and aloneness, in order to demonstrate His attributes of transcendence which station is beyond of beyond and is farthest away from creation. That station which is the highest is called the Throne.

The explanation of this is that in the beginning all creation was nonexistent and God Almighty manifested Himself at a station which was beyond of beyond and is named the Throne, that is a station which is higher than and above all the worlds. There was nothing except His Being. Then He created the heavens and the earth and all that is in them. When creation came into being, He hid Himself and desired that He should be known through His creation.

It must be remembered that Divine attributes never fall into permanent disuse. Except God, no one enjoys eternal personal existence, but the permanence of species too is requisite. No Divine attribute falls into permanent disuse, but there is temporary disuse. As the attribute of creation and the attribute of destruction are inconsistent with each other, therefore, when the attribute of destruction comes into full operation, the attribute of creation falls into disuse
for a period. In short, in the beginning it was the time of the operation of the Divine attribute of Singleness and we cannot say how often this period repeated itself, except that it is eternal and without limit. In any case, the attribute of Singleness has priority in time over other attributes. That is why it is said that to begin with, God was alone and that there was no one with Him. Then God created the heavens and earth and all that is in them and in that context He manifested His attributes that He is Noble, Merciful, Forgiving, and Acceptor of repentance. But he who persists in sin and does not desist is not left without chastisement. He also manifested His attribute that He loves those who repent, and His wrath overtakes only those who do not desist from wrongdoing and disobedience……

Nothing approximates to the Attributes of Allah
All His attributes are appropriate to Him. They are not like human qualities. His eyes etc. are not physical and none of His attributes resembles human attributes. For instance, when a man is angry he suffers from anger himself and his heart loses its comfort and perceives a burning sensation and his brain is oppressed and he undergoes a change; but God is free from all such changes. His wrath means that He removes His support from one who does not desist from mischief and, according to His eternal law, He metes out to him such treatment as a human
being metes out to another when he is angry. Metaphorically, it is called God’s wrath. In the same way, His love is not like the love of a human being, for a human being suffers in love also when he is separated from his beloved. But God is not subject to suffering. His nearness also is not like the nearness of a human being, for when a human being approaches near someone he vacates the space which he had occupied before. But God, despite being near is far, and despite being far is near. In short, every Divine attribute is distinct from human qualities. There is only a verbal resemblance and no more. That is why in the Holy Qur’an Allah the Exalted
says:

al-Shura, 42:12 [Publisher]

That is: Nothing approximates to God Almighty in its being or its qualities.””””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 276-277, see also Essence of Islam Vol.1

“”””In the Holy Qur’an by ‘Arsh is meant the station which is higher than the rank of resemblance and is superior to every world and is beyond of beyond and is the station of Holiness and transcendence. It is not anything which is made of stone or brick or any other thing on which God
is seated. That is why it is described as uncreated. As God Almighty says He manifests Himself to the heart of a believer, in the same way He says that He manifests Himself upon the ‘Arsh. He affirms clearly that He supports everything and has not said anywhere that anything supports Him. The ‘Arsh which is a higher station than the whole universe, is a manifestation of His attribute of transcendence.

We have explained it several times that since eternity, Divine attributes are of two kinds: the attribute of resemblance and the attribute of transcendence. As it was necessary to set out both attributes in His Word, for the declaration of His attribute of resemblance, He mentioned His hand and eye and love and anger in the Holy Qur’an, and then to remove the suspicion of resemblance
He stated at one place:

–‘There is nothing whatever like unto Him.’—al-Shura, 42:12 [Publisher]

and at other places it is said that He settled Himself on the ‘Arsh as, for instance, in the verse:

–al-Ra‘d, 13:3 [Publisher]

Your God is the One Who raised up the heavens without any pillars, as you can see. Then He settled Himself on the Throne.

From the literal meaning of this verse, it would seem to follow that God was not settled on the ‘Arsh before. The explanation of this is that the ‘Arsh is nothing material, but is a state of being beyond of beyond which is God’s attribute. God created heaven and earth and all other
things and bestowed upon the sun and the moon and stars light from His own light by way of reflection and created man, metaphorically speaking, in His Own image and breathed into him His Holy attributes. He thus created a resemblance unto Himself. But as He is free from any
resemblance He described His transcendence by the expression of ‘settling on the Throne.’ Despite having created everything He is not His very creation itself, but is apart from everything and is at a station which is beyond the beyond.”””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 278-279, see also Essence of Islam Vol.1

“””Another objection which is sometimes raised is that it appears from the Holy Qur’an that on the Day of Judgement eight angels will bear aloft the ‘Arsh, from which it is concluded that in this world four angels bear the ‘Arsh aloft. Here a question arises that God Almighty is above having His Throne borne up by anyone. The answer is as you have just heard that the ‘Arsh is nothing material which can be borne up or is capable of being borne up. The station of transcendence and Holiness is ‘Arsh and that is why it is described as uncreated. A material object cannot be outside the creation of God. Whatever has been stated with regard to the ‘Arsh is by way of metaphor. A reasonable person can understand that this objection is baseless.

The truth is that when God Almighty withdraws to the station where His attribute of transcendence covers all His other attributes and makes Him beyond of beyond and hidden of hidden, which station, in the idiom of the Holy Qur’an, is called ‘Arsh, then God rises above human reason and reason cannot reach Him. Then four of His attributes which have been named four angels which have been manifested in the world, disclose His hidden Being.

The first of these is His Rububiyyat through which He perfects man physically and spiritually. The manifestation of the body and soul is in consequence of the demand of Rububiyyat. In the same way Divine revelation and the manifestation of extraordinary signs are in consequence of the demand of Rububiyyat.

The second attribute which has been manifested is His Rahmaniyyat whereby He has provided numberless bounties for man without any action having preceded from man. This attribute also discloses His hidden Being.

The third attribute is His Rahimiyyat. That means, that at first He bestows upon righteous people by virtue of His Rahmaniyyat the capacity for righteous action and then, as demanded by His Rahimiyyat, He enables them to perform righteous actions and thus safeguards them
against calamities. This attribute also discloses His hidden Being.

The fourth attribute is Malik-i-Yaum-id-Din. This also discloses His hidden Being as by virtue of it He rewards the righteous and chastises the wicked. These four attributes bear aloft His ‘Arsh. That is to say, His hidden Being is recognized in this world through these attributes. This recognition will be doubled in the hereafter, that is to say, eight angels, instead of four, will bear aloft the ‘Arsh.””””
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Chashma’-e-Ma‘rifat, pp. 268-269, Ruhani Khaza’in, vol. 23, pp. 280-282, see also Hidden Treasures

“””It is not within the power of man to comprehend all the activities of the Divine. They are above reason and intellect and imagination. A man should not be proud of his pittance of knowledge that he has to some degree comprehended the system of cause and effect, inasmuch as that knowledge of his is very limited, as if it were a millionth part of one drop out of the ocean. The truth is that as God Almighty Himself is unbounded His activities are unbounded also. It is beyond and above human power to reach the reality of every activity of God. Contemplating His eternal attributes we can, however, affirm that as Divine attributes have never fallen into disuse, therefore, in God’s creation some species have always come into existence; but any personal co-existence is false. It is to be remembered that, like His attribute of creation, His attribute of destruction has always been in operation all the time and that also has never fallen into disuse. The philosophers have put forth every effort to bring the creation of heavenly and earthly bodies within the purview of their physical laws and to establish the source of all creation, but they have utterly failed to do so. Whatever they have gathered together as the result of their
physical research is quite incomplete and defective. That is why they have not been able to adhere to their theories throughout and have always changed them about. As their research is confined entirely to their reason and speculation and they receive no help from God, they cannot emerge out of their darkness. No one can truly recognize God till he understands that there are numberless activities of the Divine which are far beyond and above human power and reason and speculation. Before reaching this stage of understanding a person is either an atheist and has no faith in God, or if he does believe in God, that God is the result of his own reasoning and is not the God Who manifests His own Being and the mysteries of Whose powers are so numerous that human reason cannot encompass them. Since God has bestowed upon me the knowledge that His powers are wonderful, that they have depth upon depth and are beyond of beyond, and are outside comprehension, I have always held the philosophers as disbelievers and secret atheists. It is my personal observation, and I have had experience of such wonderful Divine powers, that we can only describe them as something coming into existence out of non-existence. I have described some instances of these signs at some other places. He who has not observed this wonder of Divine power has observed nothing. We do not believe in a God whose powers are limited by our reason and speculation and there is nothing beyond. We believe in the God Whose powers, like His Being, are unlimited, unconfined and unending.”””
_______________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 282-283, see also Essence of Islam Vol.2

“”””Man’s Knowledge of the Universe is Defective
Though man has been trying strenuously for thousands of years to discover God’s powers through natural sciences and mathematics, yet his knowledge is so defective that he can only be described as hopeless and unsuccessful in his search. Hundreds of hidden mysteries are disclosed to those to whom visions and revelation are vouchsafed and they are borne witness to by thousands of the righteous; but the philosophers continue to deny them. The philosophers
base all thinking and reflection on the brain, but those who have experience of visions have discovered through their spiritual experiences that the fountainhead of reason and understanding is the heart. For thirty five years, I have observed that revelation which is the source of spiritual understanding and of the knowledge of the unseen descends upon the heart. Very often a voice
strikes the heart with force, as a bucket is thrown with force into a well full of water, and that water of the heart surges up like a closed blossom and arriving near the brain blooms like a flower and gives birth to words which are words of the Divine. These spiritual experiences establish that the brain is not concerned with knowledge and true understanding. It is true that if the brain is healthy and suffers from no defect it is benefited by the secret knowledge possessed by the heart, and as the brain is the centre of the nervous system it is like a machine which can pump up water from the well. The heart is the well which is the fountainhead of hidden knowledge. This is a secret that has been discovered by men of truth through true visions and I myself have experience of it.””””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 286-289, see also Essence of Islam Vol.1

“”””A Man’s Right to Divorce
One of our readers has raised the objection as to why the Holy Qur’an has left the matter of divorce to the pleasure of the husband. What he seems to be saying is that men and women being equal, it is unfair to leave divorce solely in the hands of the husband. The answer is that
men and women are not equal. Universal experience has shown that man is superior to woman in physical and mental powers. There are exceptions, but exceptions don’t make the rule. Justice demands that if man and wife want to separate, the right to decide should lie with the husband. But what surprises me is that this objection should have been raised by an Arya, according to whose beliefs the status of man is far above that of a woman, and even salvation is not possible unless one begets a male issue….Everyone knows that if an Arya has forty or even a hundred daughters he is still anxious to have a son for his salvation, and, according to his faith, a hundred
daughters are not equal to one son…. Moreover, Manu Shastar clearly says that if a wife turns against her husband, tries to poison him, or for some other just cause, the husband has the right to divorce her. This is also the practice of all descent Hindus, that they divorce their wives if they find them unchaste and adulterous. Throughout the world, human nature has approved the
authority of the husband to divorce the wife for just cause. But, at the same time, the husband is responsible for providing all the needs and amenities for his wife, as Allah Almighty says in the Holy Qur’an:

–Al-Baqarah, 2:234 [Publisher]

‘The husband is responsible for providing all the needs of the wife in respect of food and clothing.’

This shows that man is his wife’s guardian and benefactor and is responsible for her well-being. For her, he is like a master and provider. Man has been blessed with stronger natural powers than a woman, this is why he has ruled woman ever since the world was created. The naturally superior faculties which have been given to man have not been given to the woman in the same degree. The Holy Qur’an enjoins that if man has given his wife a mountain of gold as a gesture of his affection and kindness, he is not supposed to take it back in case of divorce. This shows the respect and honour Islam gives to a woman; in fact, men are in certain respects like their servants. They have been commanded in the Holy Qur’an:

–Al-Nisa’, 4:20 [Publisher]

i.e., consort with your wives in such a manner that every reasonable person can see how kind and gentle you are to your wife.

A Woman’s Right to Divorce
This is not all. The law of Islam has not left the matter of divorce entirely in the hands of the husband; women too have been given the right to seek divorce through the relevant authorities. Such divorce is designated in Islamic Shairah as khula‘. In case a husband ill treats his wife, beats her unreasonably, or is otherwise unacceptable, or is not capable of discharging his obligations towards her, or if he changes his religion, or it becomes difficult for the wife to live with him on account of some incompatibility; in all these situations, she or her guardian ought to report to the judge. If he finds that the complaint is justified, he would decree dissolution of the marriage. The judge is, however, also bound to summon the husband and ask him why the wife should not be allowed to leave him.

Just as Islam does not approve of a woman marrying without the consent of her guardian, i.e., her father, brother, or other near male relative, likewise it does not approve of a woman to separate from her husband on her own. It orders even greater care in case of divorce, and
enjoins recourse to the authorities to protect her from any harm she may do to herself on account of her lack of understanding.”””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 292-293, see also Essence of Islam Vol.3

“”””Propagation of the Human Race through Marriage
Again, the critic alleges that, according to the Qur’an, women are merely a means of sexual satisfaction and are like fields to be tilled. Just look how far this ill-thinking Hindu has gone in his malicious accusations, and how he fabricates words and ascribes them to the Holy Qur’an! To such a one we can only say: The curse of Allah be on the liars. What the Holy Qur’an has said is only that:

–Al-Baqarah, 2:224 [Publisher]

Your wives are your tilth for the purpose of procreation, so approach your tilth as you may desire, but keep in mind the requirements of tilth, that is, do not have union in any manner that might obstruct the birth of children….

Of course, if the wife is ill, and it is certain that pregnancy would put her life in danger, or if there is some other valid reason, these will count as exceptions. Otherwise, it is strictly forbidden in the Shariah to obstruct the birth of children.

Every sensible person can appreciate that a woman is described as tilth because children are born of her. One of the purposes of matrimony is that righteous servants of God may be born who remember Him. Another Divine purpose is that husband and wife may safeguard themselves
against illicit looks and conduct. There is a third purpose, which is that, because of their mutual attachment, they should spare themselves the pangs of loneliness. All these injunctions are present in the Holy Qur’an, we need not elaborate any further.”””
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Chashmah-e-Ma‘rifat, p. 283, Ruhani Khaza’in, vol. 23, p. 296, See also Fateh Qadian

“””They are vicegerents of God on Earth, therefore, at the appropriate time, God’s attributes manifest themselves in them and they do not display anything which is against the attributes of God. “””

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Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 301-303, see also Essence of Islam Vol.1

“”””There have been millions of pure-natured people in the world and there will be more in future, but we have found the best of all of them and the highest man of God, whose name is Muhammad [peace and blessings of Allah be on him]. 

–‘Allah and His angels send blessings on the Prophet. O ye who believe! You also should invoke blessings on him and salute him with the salutations of peace.’ al-Ahzab, 33:57 [Publisher]

We shall leave aside any mention of the holy ones from among those people whose circumstances have not been described in detail in the Holy Qur’an. We shall express our view only with regard to the Prophets who are mentioned in the Qur’an like Moses, David, Jesus and other Prophets [peace be on them]. We affirm it on oath, calling God to witness, that if the Holy Prophet [peace and blessings of Allah be on him] had not come into the world, and the Holy Qur’an had not been revealed, and we had not seen with our own eyes the blessings that we
have witnessed, the truth of all past Prophets would have remained doubtful in our eyes.

No reality can be gathered from mere stories, for it is quite possible that they may not be true and it is also possible that the miracles that are attributed to these Prophets might be exaggerations, for no sign of them is visible today. We cannot even ascertain for certain from the Books revealed in the past that God truly exists, or that He speaks to man. But through the advent of the Holy Prophet [peace and blessings of Allah be on him] all these stories became real. We now realize not merely as a statement, but as a matter of experience, what converse with the Divine means and how God’s signs are manifested and how prayers are answered. All this we have discovered by following the Holy Prophet [peace and blessings of Allah be on him] and what other people relate as stories we have witnessed it all. We have attached ourselves to a Prophet who manifests God to us. A poet has put it beautifully:

Muhammad of Arabia, King of both the worlds;
Whose threshold is safeguarded by the Holy Spirit.
I cannot call him God, but I do say;
To recognize him is to recognize God.

How shall we express our gratitude to God who bestowed upon us the good fortune to follow the Prophet who is a sun for the souls of the righteous as there is a sun for the bodies. He appeared in a time of darkness and illumined the world with his light. He was neither tired nor fatigued till he purified all parts of Arabia from associating partners with God. He is the proof of his own truth for his light is present in every age and true obedience to him purifies a person as the clear and transparent water of a river cleanses dirty linen. Who has come to us with a sincere heart and has not witnessed that light, and who has knocked honestly on that door for whom it has not been opened? But the pity is that most people prefer the lower life and do not desire that higher light should enter into them.””””
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Roohani khazyian 23- page 303 -chashma Ariya

“”…(Ariyans) use to say that the Holy Prophet (peace be upon him) in war used mockery and fraud but they don’t know in their hatred that whenever one is faced with an enemy in war, then to answer one with fraud and mockery is not Haraam. Mockery and fraud itself is not a bad thing. That act which is done with a good intention of truth and helps oppressed peopled is not included in sins. God punishes sinful people in mockery and always helps the rightful person.”””

The scan

_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 305-309, see also Essence of Islam Vol.1

“””It is an obvious fact that the great merit of anything lies in its fulfilling the purpose for which it has been made. For instance, if a bullock is purchased for ploughing land its merit will be judged by the degree to which it is able to discharge its function of ploughing. In the same way, it is obvious that the true purpose of a heavenly Book is that it should rescue its followers from every sin and the sinful life through its teaching and influence, and its power of reform and spiritual qualities, and should bestow a pure life upon them, and after purifying them, should bestow upon them full insight for the recognition of God and should establish a relationship of love and devotion between them and the Peerless Being, Who is the Fountainhead of all joys. In truth, this love is the root of salvation and this is the paradise on entering which all fatigue, bitterness, pain and torment are removed. Without doubt, the living and perfect revealed Book is the one which should lead a seeker after God to his goal and, rescuing him from a low life, should lead him to the True Beloved, meeting Whom is salvation itself. It should rescue him from all doubts and should bestow such perfect understanding upon him as if he can see God. It should establish such strong relationship between God and him that he should become a faithful servant of God and God should be so benevolent towards him that He should make a distinction between him and those beside him with diverse types of His help and support and should open the gates of His understanding to him.

If a book fails to discharge this duty, which is its real purpose, and seeks to establish its merit by making other irrelevant claims, it would be like a person who claims to be an expert physician, but when a patient is brought to him and he is asked to heal him, he replies that he is unable to heal him, but that he knows how to wrestle, or that he is an expert in astronomy or philosophy. It is obvious that such a person would be called a jester and would deserve the condemnation of all reasonable people. The chief purpose of a Book of God and a Messenger of God is to rescue the world from a life of sin and to establish a holy relationship between God and the world. It is not their purpose to teach people subjects of secular study and to instruct them in worldly inventions.

It is not difficult for a reasonable and just person to understand that the purpose of a Book of God is to lead people to God, and to make them believe in Him as a certainty, and to stop them from committing sin by impressing the majesty and awe of God upon their hearts. Of what use is a book which cannot cleanse a heart, nor can bestow such pure and perfect understanding as should make one hate sin? The attraction of sin is a dangerous leprosy which cannot be healed till the manifestations of the living understanding of God, and the signs of His awe, greatness and power, descend like rain and till a person perceives God with His awe inspiring powers as a goat perceives a tiger which is only two steps away from it. Man needs to be freed from the fatal passion of sin. The greatness of God should so occupy his heart that it should rid him of the overpowering desire of passion which falls upon him like lightning and instantly consumes his store of righteousness.

Can such impure passions as attack repeatedly like epilepsy and destroy all sense of piety be wiped out by any self-conceived concept of God? Or can they be suppressed by one’s own thinking, or be blocked by an atonement whose suffering has not been personally experienced?
Certainly not. This is not a matter of indifference but in the estimation of a wise person it is
worthy of consideration above all else as to how he might safeguard himself against the ruin which confronts him on account of his daring and his lack of relationship with God, the root of which is sin and disobedience. It is obvious, that a person cannot give up a certain pleasure
for the sake of a conjecture. It is only a certainty that can rescue one from another certainty. For instance, if we are certain that there are a number of deer in a forest whom we can easily catch, we are incited by that certainty to enter the forest for that purpose; but if we are also certain that there are half a hundred lions in the forest and thousands of blood-thirsty pythons, we would be dissuaded from making the attempt. Thus, sin cannot be avoided without this degree of certainty. It is only iron that can break iron. There should be that certainty of the greatness and awe of God which should tear up the curtains of heedlessness, and should make the body tremble, and should make death appear near. The heart should be so overcome by fear that all relationship with the sinful ego should be cut asunder and one should be drawn by hidden hands towards God and the heart should be filled with certainty that God Who is truly present does not leave a daring offender without punishment. What shall a seeker after true purity do with a book which does not fill this need?

Supremacy of the Holy Qur’an
Holy Qur’an Fulfils the Purpose of the Scriptures I wish to convey it to everyone that the Holy Qur’an is the Book which fulfils all these needs. Through it, a person is drawn to God and his heart grows cold to the love of the world. For those who follow it, God, Who is hidden beyond the hidden, in the end manifests Himself and displays those powers of which outsiders have no notion, and informs of His existence by the affirmation: I am present.

But the Vedas certainly do not possess this quality. They are like a worn out bundle whose owner is dead or is not traceable. The Permeshwar towards whom the Vedas call is not proved to be living. Indeed, the Vedas put forward no proof that their Permeshwar exists. The misleading teaching of the Vedas has rendered it doubtful that one could find the Creator through His creation; inasmuch as, according to the teachings of the Vedas, souls and particles are all eternal and uncreated, then how can one discover the Creator through that which is uncreated? Also, the Vedas shut the door of Divine revelation and deny the fresh Signs of God. According to the Vedas, Permeshwar cannot display a Sign in support of His special servants which should be beyond the knowledge or experience of the average person. The utmost that can be said about the Vedas is that they affirm the existence of God like an average being, and do not put forward any certain proof in support of the existence of God.

In short, the Vedas cannot bestow that understanding which comes fresh from God and conveys a person from earth to heaven. However our observation and experience, and of those who have passed before us, is witness that the Holy Qur’an draws its true follower to itself through its spiritual effect and its inherent light and illumines his heart, and then, by displaying great signs, creates such a strong relationship with God as cannot be cut asunder by a sharp sword. It opens the eye of the heart, banks up the dirty spring of sin, honours one with the delicious converse of God, discloses that which is hidden and helps acceptance of prayer and gives information of it. God Almighty, through His awe-inspiring signs, makes it manifest to everyone who opposes a true follower of the Holy Qur’an that He is with that servant of His who follows His Word.”””””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 314-315, see also Essence of Islam Vol.2

“”””I was young and now I am old, but from the beginning I have been a witness of the fact that God Who has ever been hidden manifests Himself through Islam. If a person truly follows the Holy Qur’an and occupies himself with self-improvement according to its teaching, and lives not
like the worldly but like a servant of the faith, and devotes himself to the cause of God and loves His Prophet Muhammad, the chosen one (peace and blessings of Allah be on him) and is free from self-exhibition and arrogance and pride and seeks not his own glory but the glory and greatness of God, and humbles himself to the dust in His cause, the result is that Divine converse
starts with him in eloquent Arabic. Divine words are delicious and majestic. They are not the product of one’s own mind; such a product is delivered in a low voice like that of a eunuch or a sick person. But God’s word is full of majesty and is mostly in Arabic and very often in the form of verses of the Qur’an. My experience is that first it strikes the heart forcefully and an echo is thereby produced which then blossoms like a flower, and therefrom issues a holy and delicious series of phrases comprising hidden matters and possessing a majesty and a power and effectiveness whereby it penetrates into the heart like an iron nail and is fragrant with the perfume of God. These characteristics are attached to it because some ill-natured persons also receive satanic revelation or are deceived by the product of their own minds. God Almighty causes shining light to accompany His word so as to distinguish it from other types.”””
_____________________________________________________________________________________________

MIRZA AND DR ABDUL HAKIM KHAN PATIALVI.
BOOK CHASHMA E MARIFAT PAGE NO 336-337
MIRZA WRITES :-

“””SIMILARLY MANY ENEMIES AMONG MUSLIMS STOOD AGAINST ME AND WERE KILLED. NOW THERE APPEARED ONE LAST ENEMY KNOWN AS DR ABDUL HAKIM KHAN PATIALVI. HE IS A DOCTOR FROM PATIALA HE CLAIMS THAT I WOULD BE KILLED IN HIS LIFE UPTO 4TH AUGUST 1908, AND THIS WOULD BE A SIGN OF HIS TRUTH FULLNESS AND HE CLAIMS IT IS A REVELATION TO ME FROM ALLAH SWT. HE DECLARES ME AS KAZZAB, DAJJAL AND KAFIR. 
HE TOOK MY ALLEGIANCE AND REMAINED MY FOLLOWER FOR 20 YEARS.BUT WHEN I GAVE HIM AN ADVISE HE DEVIATED. THE ADVISE WAS GIVEN JUST FOR ALLAH,S SAKE WHICH WAS THAT HE WAS OF THE FAITH THAT ONE CAN GET DELIVERANCE IN THE WORLD HEREAFTER WITHOUT ACCEPTING HAZRAT MUHAMMAD S.A.W. I TOLD HIM THAT THIS BELIEF IS AGAINST ISLAM AND MAJORITY OF THE ELDERS OF ISLAM.BUT HE TURNED A DEAF EAR TO IT, FINALLY I REMOVED HIM FROM MY JAMMAT.THEN HE PROPHESIED THAT I WOULD BE KILLED BY 4TH AUGUST 1908 IN HIS LIFE TIME. BUT COUNTERING HIS PROPHESY, GOD HAS INFORMED ME THAT HE HIMSELF WOULD RECEIVE AZAB AND GOD WOULD KILL HIM AND WILL PROTECT ME FROM HIS EVIL.SO THIS IS THE CASE WHICH IS NOW IN THE COURT OF ALLAH FOR DECISION.”””

The scan
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, p. 322, Ruhani Khaza’in, vol. 23, p. 337, see also the 2009 online edition of Tadhkirah

“””The Promised Messiahas stated in response: In response to his prophecy, Allah the Almighty has conveyed to me that he himself would be cast into torment and Allah will annihilate him and I shall remain secure from his mischief.”””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, pp. 323–324, Ruhani Khaza’in, vol. 23, p. 339, see also the 2009 online edition of Tadhkirah

“”””1906
Navvab Muhammad ‘Ali Khan Chief of Malerkotla was, along with his brothers, confronted with great difficulties, among these they were declared to be in the position of the common citizens of the State vis-a-vis the heir apparent of the Ruler. They had made every effort with respect to the problems with which they were confronted but had not succeeded. The only recourse now left to them was to submit a memorial to the Governor General and seek justice at his hands, but they had not much hope of success as the authorities below the Governor General had decided definitely against them. In his distress Navvab Muhammad ‘Ali Khan not only requested me to supplicate on their behalf, but also promised that if God, by His grace, would deliver him from his distress, he would immediately donate three thousand rupees for the public kitchen. After repeated supplications on their behalf, I received the revelation:

[Urdu] O sword, turn your face the other way. {{{{This revelation is also recorded in Badr, volume 2, number 46, November 15, 1906, page 3; also in al-Hakam, volume 10, number 39,
November 17, 1906, page 1. [Syed Abdul Hayee]}}}}}

I informed Navvab Muhammad ‘Ali Khan of this divine revelation and thereafter God Almighty had mercy on him.””””””””””””””
_____________________________________________________________________________________________

In Chashma-i –Marifat (page 324) he called zilli nabuwwat a type of prophethood:

There is a kind of nabuwwat which has not come to an end; the nabuwwat which comes after the perfect obedience of the Holy Prophet Muhammad; that nabuwwat which takes light from his lamp, that nabuwwat has not ended, because really speaking, this nabuwwat is the zill of the nabuwwat of the Holy Prophet.”

http://198.23.49.155/qadis/ti/ti-dec9.htm

_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 339-341, see also Essence of Islam Vol.3

“””I tell you truly that Islam is so patently true that if all the disbelievers of the world were to stand in prayer on one side, and I were to stand alone on the other, in supplication before God for a particular purpose, God will support me, not because I am better than all others, but because I believe sincerely in His Messenger and know that all Prophethood ended with him and that all law is comprised in his law. Yet one type of Prophethood has not ended, that is to say, the Prophethood which is granted in consequence of complete obedience to the Holy Prophet (peace and blessings of Allah be upon him) and which is illumined by his lamp. This Prophethood has not ended inasmuch as it is a reflection of his Prophethood and is given through him and is his manifestation and receives grace from him. God is the enemy of whoever regards the Holy Qur’an as abrogated and follows a law opposed to the law of Muhammad and seeks to put his own law in practice and does not follow the Holy Prophetsa and seeks to set up himself in his place. But God loves him who makes the Holy Qur’an his code and regards the Holy Prophet (peace and blessings of Allah be upon him) as the Seal of the Prophets and knows that he is dependent upon his grace. Such a man becomes the beloved of God Almighty. God’s love pulls him towards Him and honours him with His converse and displays signs in his support. When such a person’s obedience to the Holy Prophetsa arrives at its climax, God bestows a Prophethood upon him which is a reflection of the Prophethood of Muhammad (peace and blessings of Allah be upon him), so that Islam may continues to remain fresh and alive through such people and should remain supreme over its opponents.

A foolish one, who is in truth an enemy of the faith, does not desire that converse with God should continue as a characteristic of Islam. He rather wishes that Islam too should become a dead religion like all the others; but that is not what God desires. In the revelation vouchsafed to
me, God Almighty has employed the expression Prophet and Messenger concerning me hundreds of times, but these expressions mean only frequent converse with God which comprises the unseen. Everyone is entitled to use an expression in a particular sense. God too designates frequent experience of converse with Him as Prophethood, meaning that such converse comprises a great deal of that which is unseen. Accursed is he who claims to be a Prophet, but whose Prophethood is divorced from the grace of the Holy Prophet (peace and blessings of Allah be upon him.) The Prophethood that has been bestowed on me belongs to the Holy Prophet (peace and blessings of Allah be upon him) and is not a new Prophethood. Its only purpose is to make manifest to the world the truth of Islam and to display the righteousness of the Holy Prophet (peace and blessings of Allah be upon him.)”””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, p. 343, was posted on twitter in 2020

“”and fruits of some trees when they become firm and ready to eat, then, they all turn into birds, and like other birds, they fly away…..in some jungles of africa, many such trees exist, whose fruits turn into little birds and then start flying away..”
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 380-381, see also Essence of Islam Vol.1

“””The miracles and signs that were bestowed by God Almighty on our lord and master, the Holy Prophet [peace and blessings of Allah be on him] were not confined to his time, but will continue till the Day of Judgement. In the past ages, no Prophet was included among the followers of another Prophet, though he helped the faith of the previous Prophet and believed in him, but the Holy Prophet [peace and blessings of Allah be on him] has been bestowed this special honour that he is Khatam-ul- Anbiya’; one, because he achieved the climax of all the excellences of Prophethood; and, secondly, because there will be no Prophet after him who would bring a new law nor any Prophet who is not his follower. Everyone who is honoured with converse with the Divine, achieves it through his grace and through his mediation and is known as his follower and not as a direct Prophet. He has been accepted to such a degree that today a minimum of 200 million people of every rank are Muslims and stand before him as his servants. Great and powerful kings who conquered a portion of the world, fell at his feet like humble slaves. Even today, Muslim kings regard themselves as his humble servants and descend from their thrones at the mention of his name.

It is worthy of consideration whether this glory, this splendour, these thousands of heavenly signs and Divine blessings can be bestowed upon a false one. We take great pride in the fact that the Holy Prophet [peace and blessings of Allah be on him] to whom we have attached
ourselves, was bestowed great grace by God. He is not God, but through him we have seen God. His religion which has come to us is a mirror of Divine Powers. Had it not been for Islam, it would have been difficult in this age to appreciate what Prophethood is and whether miracles
are possible and whether they are part of the law of nature. This puzzle was resolved by the eternal grace of that Prophet and it is due to him that we are not mere story-tellers like other people, but enjoy the support of God’s light and His heavenly help. We are unable to express adequately our gratitude that God Who is hidden from others, and the inner power which is beyond the concept of others, and the Lord of Glory, have been disclosed to us by the Holy Prophet [peace and blessings of Allah be on him].””””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 385-386, see also Essence of Islam Vol.1

“””The Muslims are a people who are ready to lay down their lives to uphold the honour of their Holy Prophet [peace and blessings of Allah be on him]. They would prefer to die rather than endure the disgrace that they should make peace and become friends with such people who are occupied day and night with abusing the Holy Prophet [peace and blessings of Allah be on him] and mention his name with contempt in their books, journals, and announcements and use vile language with reference to him. Such persons are not the well-wishers even of their own people, for they create numberless difficulties for them. I tell you truly that it is possible for us to make peace with the serpents of the jungle and the wild beasts of the forests, but we cannot make peace with those who do not refrain from speaking ill of God’s Prophets and who consider that abuse and vituperation mean victory. True victory is that which comes from heaven.””””
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Appendix Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, p. 398, see also the 2009 online edition of Tadhkirah

“””The light [mentioned in the revelation] is similar to the light that lit up Mount Sinai and it signifies the Signs of power of the kind that were manifested to the Bani Isra’il on Mount Sinai…”””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, p. 402, see also Essence of Islam Vol.1

“””Now, O friends! I will describe to you the distinctive sign which sane reason has appointed for the recognition of a revealed Book is to be found only in the Holy Book of God Almighty, which is the Holy Qur’an. In this age all those qualities which should be found as a distinctive sign of God’s Book are absent in other books. It is possible that they might have possessed those qualities in an earlier age, but they do not possess them now, and though, for the reason that we have set out, we regard them as revealed, yet even if they are revealed, in their present condition they are not of any use. They are like a citadel which is empty and in ruins, and bereft of all
wealth and military strength.”””
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Chashma-e-Marifat, Ruhani Khazain, Vol. 23, p. 403, See Al-Hakam archives

“Coming catastrophes and various new epidemics are far greater in number than those which have ever occurred in this country previously. They are frightening and horrifying. A severe and dreadful plague is likely to happen in this year or the coming year, which will spread within and outside of this country and cause havoc. An earthquake is likely to happen that will strike unexpectedly and it will be extremely destructive. I am not aware of its happening; it may occur in a particular part of the country or strike globally. If people of the earth fear God, it is entirely possible that this catastrophe goes away because God is the Lord of the Heavens and the Earth; He is capable of passing His commands and taking them back. Though apparently, it seems beyond recall that the people would fear God because hearts have extremely hardened. I do not expect that they will be cautioned through these prophecies which have been foretold. The only expectation is that we will be ridiculed or verbally abused or wrongly accused of spreading panic.”
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, p. 404, see also Essence of Islam Vol.2

“”””It should be kept in mind that for being delivered from afflictions it is not necessary that people should become Muslims, inasmuch as the Day of Judgement is appointed for calling people to account for their religious errors. It is, however, necessary that people should refrain from every type of misconduct and should not revile the holy Prophets of God, nor oppress the poor, and should spend freely in charity and should ascribe no equal to God, neither stone, nor fire, nor man, nor water, nor sun, nor moon and should discard the ways of arrogance and mischief.”””
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Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 409-410, see also Essence of Islam Vol.3

Manifestation of the Power of the Living God,
Honour of the Holy Prophetsa, and
Truth of the Holy Qur’an

One of the powerful qualities of the Holy Qur’an is that its true follower is able to work miracles and manifest extraordinary signs in such large numbers that no one can match him in this respect. I too claim that if all my opponents from east and west come together and compete with me in the matter of signs and miracles, I will, by the grace of God Almighty, and through the power bestowed by Him, be supreme over all of them. This supremacy will not be due to any superior spiritual power of mine, but because God has desired that I should furnish proof of the great power of His Holy Word, the Qur’an, and of the spiritual power and high rank of His Messenger Muhammad, the Chosen One (peace and blessings of Allah be upon him.) He has of His grace, and not on account of any merit of mine, enabled me to follow His Glorious Prophet and His Supreme Word and to love them both. I believe in the Word of God, the Holy Qur’an, which is a manifestation of Divine power. God Almighty has bestowed all this upon me in accordance with the promises held out in the Holy Qur’an:

–‘For them are glad tidings in the present life.’— Yunus,10:65 [Publisher]

–‘Whom He has strengthened with inspiration from Himself.’— Al-Mujadalah, 58:23 [Publisher]

–He will grant you a distinction.’—Al-Anfal, 8:30 [Publisher]
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 414-416, see also Essence of Islam Vol.2

“”””The Holy Qur’an does not endorse the doctrine of salvation which is set out in the Gospel, namely, the crucifixion of Jesus and his atonement. The Holy Qur’an affirms that Jesus was a great Prophet and was the beloved of God and near to Him and honoured, but he was only a man. It does not consider it necessary for salvation that the burden of a sinner should be placed
upon an innocent one, nor does reason permit that for the sin of X, Y should be held responsible. No government has ever followed this principle.

It is a pity that the Aryas have also taken a wrong stand on the question of salvation, as have the Christians and they too have forgotten the reality. According to the doctrine of the Aryas, repentance and seeking forgiveness amount to nothing. Till a person goes through all the
incarnations, which are appointed as a penalty for a sin, salvation cannot be attained and when attained, it is only limited. Permeshwar has not the power to forgive sin, and true repentance, which is a spiritual death and is a fire in which a person is willing to consume himself in order to please Permeshwar, amounts to nothing. This shows the miserliness—God forbid—of Permeshwar. When He directs His servants to forgive those who offend them and does not act upon it Himself, He seeks to teach His servants that which He does not practice Himself. In such case the followers of that religion are bound to think that if Permeshwar does not forgive the
sins of an offender then how can they do that which is contrary to the qualities of Permeshwar? What would be the plight of the subjects who are under the rule of kings and sovereigns, who like Permeshwar, have no notion of forgiving offenders?

Besides, what evidence is there to prove the reincarnation of souls? We have never observed that the soul of a person who has died has entered into another body. Then such punishment is also useless, for if a soul which is reborn is not warned that it has been placed in a lower incarnation on account of a particular sin, how will it refrain from that sin?

It should be borne in mind that while human nature possesses many excellent qualities, it is also subject to the defect that on account of its weakness it is prone to commit sins and defaults. The Almighty Who has made human nature has not invested it with the inclination to commit sins so that He might condemn man to torment, but so that His attribute of forgiveness might be manifested. Sin is doubtless a poison, but the fire of repentance and Istighfar converts it into an antidote. Thus after repentance and remorse, sin becomes the means of progress and roots out from inside a person the feeling that he amounts to something and stamps out arrogance and pride and self-exhibition.

Salvation is Only Possible through Grace
Remember that no one can attain salvation through his deeds; salvation is attained purely through grace. The God in Whom we believe is Most Merciful and Benevolent. He is Almighty and suffers from no weakness and defect. He is the Source of all manifestations, and is the Fountainhead of all grace, and is the Creator of all creation, and is the Master of all bounties. He comprises all praiseworthy and perfect qualities, and is the Source of all lights, and is the Life of all lives, and is the Sustainer of everything. He is close to everything but we cannot say that He is all things. He is higher than everything, but we cannot say that there is something intervening between Him and us. He is Imperceptible and Hidden and yet is more manifest than everything. All true delight and comfort is in Him. This is the true philosophy of salvation.”””””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 416-417, see also Essence of Islam Vol.2

“”””Faculties for Seeing God Can be Developed in this Very World
The Holy Qur’an teaches us that salvation is a matter that is manifested in this very life as He has said:

–Bani Isra’il 17:73 [Publisher]

That is, he who is blind in this world will be blind in the hereafter also. This means that a person takes with him from this world the faculties for seeing God and the means of eternal salvation.

God has repeatedly indicated that the means of man’s attaining salvation is eternal as God Himself is Eternal. It is not that after a time He recalled that if men cannot attain salvation by any other means, he should bestow salvation on them by killing Himself. A person can be described as having attained salvation when all his passions are consumed and God’s will becomes his will
and he becomes so devoted to God out of love that nothing remains his and everything becomes God’s. All his words and deeds and movements and designs should be for God and he should perceive in his heart that all his delights are now in God and that a moment’s separation from God means death for him. He should be so inebriated with the love of God that everything beside God should be naught in his estimation. If the whole world should attack him with swords and should seek to separate him from God through fear, he should remain steadfast like a firm mountain. The fire of perfect love should flare up within him and he should hate sin. As other people love their children and wives and friends so that their love pervades their hearts, and the death of any of them distresses them so much as if it was their own death, that type of love and indeed a greater love should be generated in his heart for God, so much so, that he should become like an insane person in the grip of that love and should be ready to endure every torment and every wound for the sake of that love so that God Almighty may be pleased with him.

When a person is overcome to this degree by his love for God, all his passions are burnt up by the fire of love and a great revolution takes place in his nature and he is bestowed a heart that he did not possess before, and is bestowed eyes that he did not have before, and he is so much affected by certainty that he begins to see God in this very world. That burning sensation for the world with which the nature of the worldly is afflicted like hell, is totally removed from him and he is bestowed a life of comfort and pleasure and delight. This condition of his is called salvation inasmuch as his soul falling upon the threshold of God with love and devotion finds unending comfort and the union of his love with the love of God transports him to a station of devotion which is beyond description.””””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 418-421, see also Essence of Islam Vol.2

“””The philosophy of salvation is that those who establish a holy and perfect relationship with God become the manifestations of that light which has no decline, and falling into the fire of His love depart from their existence like a piece of iron, which when it is heated in the fire, assumes the character of fire though it is not fire and is still a piece of iron. As through the manifestations of God a surprising change takes place in His lovers, in the same way, God also makes a change for their sake. It is true that God is unchangeable and is free from change, but for such of His servants He manifests such wonderful works as if He is a new God and is not the same God Who is the God of the common people. To the degree to which righteous servants of God move towards Him through their pure deeds and their sincerity and fidelity, so much so that they become dead to their previous existence, God also moves towards them with benevolence and help so much so that He displays His help and support and jealousy for them in an extraordinary way.

It is impossible and contrary to God’s benevolence that He should condemn to hell a servant of His who is devoted to Him in his love with his whole heart and soul and with full sincerity in a manner which is the characteristic of true love. Such a servant does not consider anyone equal to Him and regards everyone in contrast with Him as naught and is ready to lay down his life in His cause. How can such a person be the subject of torment? Indeed the truth is that perfect love is salvation. Can you deliberately cast into the fire a child of yours whom you love? Then how will God, Who is altogether love, cast into the fire those who love Him and every particle of whom is sunk in His love? No sacrifice is better than the sacrifice that a person should so love the True Beloved that he should realize that no one else beside Him is dear to him. Not only this, but he should give up the love of his own self and should adopt a bitter life for His sake. When he arrives at this stage, then undoubtedly he attains salvation. At this stage of love, he has no need of passing through the chain of transmigration, nor has he the need to have anyone crucified for his
sake. At this stage of love a person does not merely imagine that he has attained salvation, but his love teaches that the love of God is with him and the love of God causes contentment and peace to descend upon his heart. God begins to treat him as He has always treated those who are dear to Him and are accepted of Him. He accepts most of his prayers and teaches him fine insights, and informs him of many hidden things, and brings about changes in the world according to his desire. He makes him known and accepted in the world with honour, and
disgraces the person who persists in enmity towards him and strives to disgrace him. He supports him in an extraordinary manner and puts his love in the hearts of millions of people and manifests wonderful things through him. The hearts of people are drawn to him through Divine revelation and they hasten to serve him with diverse kinds of gifts and with money and other
articles. God speaks to him in delicious and majestic words as a friend speaks to a friend. The God Who is hidden from the eyes of the world manifests Himself to him and comforts him with His words at the time of every sorrow. He carries on a dialogue with him in His eloquent and delicious and majestic words and answers his questions and informs him of things that are beyond the knowledge and power of man. He does this not like astrologers, but like mighty kings whose words are full of kingly power. He discloses to him prophecies which are a sign of his honour and of the disgrace of his enemies, which indicate his victory and the defeat of his
enemies. In this way, through His words and His works, manifests His existence to him. Then that servant being purified of all sin arrives at the perfection for which he has been created.”””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, p. 428, see also Essence of Islam Vol.4

“””I am not here relating some old stories, but only that of which I have personal knowledge. I have found superlative power in the Holy Qur’an and I have observed a wonderful quality that comes from complete devotion to the Holy Prophetsa. No other religion possesses such power and such quality that can lead its sincere follower to the station of sainthood. God not only honours
the true servant with His word but also shows him through His actions that He is the God Who has created heaven and earth, so much so that his faith transcends the far flung stars. I have personal experience in this regard. God talks to me and has shown more than a hundred thousand signs at my hands. Thus, though I honour all Prophetsas and their books, I
believe that Islam alone is the living faith, for through it God has manifested Himself to me. Anyone who doubts this statement of mine should come over to investigate these things and stay with me for at least a period of two months. I shall be responsible for his expenses during his stay. A religion worth the name must be a living religion which is able to exhibit God through living and fresh demonstration of His powers. A mere claim on behalf of a religion is vain and without basis.””””
_____________________________________________________________________________________________
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, p. 435, see also Essence of Islam Vol.2

“””Some foolish people object to the existence of Satan, as if God Himself desired to lead people astray. This is not so. Every intelligent person can understand that everyone has two faculties, one is called the touch of Satan and the other is called the touch of angels. That is to say, human nature displays that sometimes through unknown means a good idea is generated in a person’s mind and his heart inclines towards good works, and then sometimes an evil idea rises in his mind and he is inclined towards vice and wickedness and wrong and evil. The power that is the source of evil thoughts, according to the Qur’anic teaching, is Satan, and the power that is the source of good ideas is an angel.”””
_____________________________________________________________________________________________
Badr, vol. 6, no. 50, December 12, 1907, p. 3 and al-Hakam, vol. 11, no. 44, December 10,
1907, p. 8, Appendix Chashma-e-Ma‘rifat, p. 68, Ruhani Khaza’in, vol. 23, p. 436, see also the 2009 online edition of Tadhkirah

“”””December 2, 1907
(A)Translation: (1) [Arabic] You are to Me like the star which attacks Satan with force and piercing brightness.

(2) [Arabic] That which they have wrought is but a magician’s trick, and a magician shall not thrive come whence he may.

(3) [Arabic] You are to Me like My Spirit.

(4) [Arabic] You are to Me like the star which attacks Satan with force and piercing brightness.

(5) [Arabic] Truth has arrived and falsehood has vanished away.  (((per Jalal ud Din, These revelations were received during the preparation of the lecture that was delivered in Lahore on December 3, 1907))).
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