Allah the Exalted
Allah the Exalted Allah, the Exalted, the Glorious, Hallowed be His Name This
wealth is worth procuring though one might have to lay down one's life to
procure it.
The God Who has manifested Himself to all the Prophets, and appeared to Moses
on Mount Sinai and appeared to Jesus on Mount
Seir and shone forth to Hazrat Muhammad, the chosen one,
peace be on him, on Mount Paran, the same Mighty and Noble God has manifested Himself to
me. He has talked to me and has said: I am the High Being to establish Whose
worship all the Prophets were sent. I alone am the Creator and the Master and
have no associate. I am not subject to birth or death (Zameemah RisalahJihad,
p. 7).
The pure life that is free from sin is a brilliant ruby which no one possesses
today. God Almighty has bestowed that brilliant ruby on me and He has
commissioned me that I should inform the world of the way in which that
brilliant ruby might be acquired. I affirm with confidence that by treading on
this path everyone would certainly acquire it. The only way in which it might
be acquired is the true recognition of God; but this is a difficult and
delicate matter. A philosopher, as I have said already, contemplating the
heavens and earth and reflecting on the perfect orderliness of the universe,
merely states that there ought to be a Creator. But I lead to a higher stage
and affirm on the basis of my personal experience that God is (Malfoozat, Vol.
III, p. 16).
Our God is our paradise. Our highest delight is in our God for we have seen Him
and have found every beauty in Him. This wealth is worth procuring though one
might have to lay down one's life to procure it. This ruby is worth purchasing
though one may have to lose oneself to acquire it. Oh ye, r who are bereft, run
to this fountain and it will satisfy you. It is the fountain of life that will
save you. What shall I do, and how shall I impress the hearts with this good
news, and by beating what drum shall I make the announcement that this is our
God, so that people might hear? What remedy shall I apply to the ears of the
people so that they should listen? (Kashti Nooh, p. 19-20)
God is the light of the heavens and the earth. Every light that is visible on
the heights or in the valleys, whether in souls or in bodies, whether personal
or impersonal, whether apparent or hidden, whether in the mind or outside it,
is a bounty of His grace. This is an indication that the general grace of the
Lord of the worlds envelopes everything and nothing is deprived of that grace.
He is the source of all grace and is the ultimate cause of all lights and is
the fountain-head of all mercies. His Being is the support of the universe and
is the refuge of all high and low. He it is who brought everything out of the
darkness of nothingness and bestowed upon everything the mantle of being. No
other being than Him is in himself present and eternal or is not the recipient
of His grace. Earth and heaven, man and animals, stones and trees, souls and
bodies, have all come into existence by His grace (Braheen Ahmadiyyah, p.
177-178, footnote).
The God of Islam is the same God who is visible in the mirror of the law of
nature and is discernible in the book of nature. Islam has not presented a new
God but has presented the same God Who is presented by the light of man's
heart, by the conscience of man, and by heaven and earth (Tableegh-e-Risalat,
Vol. VI, p. 15).
Our soul and every particle of our being are prostrate before the Mighty, True
and Perfect God from Whose hand j every soul and every particle of creation
together with all its faculties came into being, and through Whose support
every being is sustained. Nothing is outside His knowledge, or outside His
control, or outside His creation. We call thousands of blessings and peace and
mercy on the Noble Prophet Muhammad, the chosen one, through whom we have found
the living God who gives us proof of His existence through His Word. He
demonstrates to us through extraordinary signs His shining countenance which
possesses eternal and perfect power. We found the Messenger who manifested God
to us and we found the God who created everything through His perfect power.
How majestic is His power that nothing came into being without it and nothing
can continue to exist without its support. That true God of ours possesses
numberless blessings, numberless powers, numberless beauties and beneficences.
There is no other God beside Him [Naseem-e-Dawat, (Qadian, Ziaul Islam Press,
1903); Now printed in Ruhani Khazain, Vol.19, p. 3]
The Being of God is hidden upon hidden and beyond of beyond and is most secret
and cannot be discovered by the power of human reasoning alone, and no argument
can prove it conclusively; inasmuch as reason can travel only so far that
contemplating the universe it feels the need of a Creator. But the feeling of a
need is one thing and it is quite another to arrive at the certainty that the
God Whose need has been felt does in fact exist. As the operation of reason is
defective, incomplete and doubtful, a philosopher cannot recognize God purely
through reason. Most people who try to determine the existence of God Almighty
purely through the exercise of reason, in the end become atheists. Reflecting
over the creation of the heavens and the earth does not avail them much and
they begin to deride and laugh at the men of God. One of their arguments is
that there are thousands of things in the world which have no use and the
fashioning of which does not indicate the existence of a fashioner. They exist
merely as vain and useless things. These people do not seem to realize that
lack of knowledge of something does not necessarily negative its existence.
There are millions of people in the world who regard themselves as very wise
philosophers and who utterly deny the existence of God. It is obvious that if
they had discovered a strong reason for the existence of God, they would not
have denied it. If they had discovered a conclusive argument in support of the
existence God, they would not have rejected it shamelessly and in derision. It
is obvious, therefore, that no one boarding the ark the philosophers can find
deliverance from the storm of doubts, but is bound to be drowned, and such a
one would ever have access to the drinking of pure Unity. It is a false and
stinking notion that belief in the Unity of God can be achieved otherwise than
through the Noble Prophet, peace be on him, nor can man achieve salvation
without it. How can there be a faith in the Unity of God unless there is
perfect certainty with regard to His existence? Be sure, therefore, that belief
in the Unity of God can be achieved only through a Prophet, as our Noble
Prophet, peace be on him, convinced the atheists and pagans of Arabia of the
existence of God Almighty by showing them thousands of heavenly signs. Up till
today the true and perfect followers of the Noble Prophet, peace be on him,
present those signs to the atheists. The truth is that till a person observes
the living powers of the living God, Satan does not depart from his heart, nor
does true Unity enter into it, nor can he believe with certainty in the
existence of God. This Noble and perfect Unity is appreciated only through the Noble
Prophet, peace be on him [Haqiqatul Wahi, (Qadian, Magazine Press 1907); Now
published in Ruhani Khazain (London, 1984), Vol. 22, pp. 117-118].
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 Marifat, (Qadian, Anwar Ahmadiyyah Press, 1908); Now published in
Ruhani Khazain (London, 1984), Vol. 23., pp. 268- 269].
The Noble Quran comprises teachings which work towards endearing God. They
exhibit His beauties and remind us of His beneficence, inasmuch as love is created
either by the observation of beauty or by the remembrance of beneficence. The
Quran teaches that by virtue of His excellences God is One, without associate.
He suffers from no defect. He comprehends all good qualities and manifests all Noble
powers. He is the Originator of all creation and is the fountain-head of all
grace. He is the Master of all recompense and everything returns to Him. He is
near and yet far, and He is far and yet near. He is above all, but it cannot be
said that there is someone below Him. He is more hidden than everything else
but it cannot be said that there is something more manifest than Him. He is
Self Existing in His Being and everything is alive through Him. He is Self
Existing and everything exists through Him. He is All Sustaining and there is
nothing that supports Him. There is nothing that has come into being on its
own, or can live without Him on its own. He comprehends everything, but it
cannot be said what is the nature of that comprehension. He is the Light of everything
in heaven and earth and every light has shone forth from His hand and is a
reflection of His Being. He is the Providence of the universe. There is no soul that is not sustained
by Him and exists by itself. No soul has any power which it has not obtained
from Him and which exists by itself. His mercy is of two kinds. One, which has
been eternally manifested without being the result of any action on the part of
anyone. For instance, heaven and earth, the sun and moon and planets, water and
fire and air and all the particles of the universe which were created for our
comfort, and all those things that were needed by us, were provided before our
coming into being. All this was done when we were not even present. No action
had proceeded from us. Who can say that the sun was created on account of some
action of his, or that the earth was created in consequence of some good action
of his? This is the mercy which came into operation before the creation of man
and is not the result of anyone's actions. The second kind of Divine mercy
comesinto operation in consequence of human action. This needs no illustration.
The Noble Quran sets forth that God is free from all defects and is not subject
to any loss; and He desires that man should purify himself from defects by
acting upon His instructions. He has said: He who is blind in this world will
be blind in the hereafter (17:73). This means that he who has no insight in
this world and is not able to see the peerless Being, will be blind after death
and will be enveloped in darkness, inasmuch as man is bestowed insight in this
life with which to see God and he who will not take that insight with him from
this world will not be able to see God in the hereafter. God Almighty has made
it clear in this verse what progress He desires man to achieve and how far can
man proceed by following His teaching. God sets forth in the Noble Quran the
teaching by following which a person can see God in this very life. We are
taught: Let him who hopes to meet his Lord work righteously and let him
associate no one in the worship of his Lord (18:111). This means that he who
desires to see God, Who is the true Creator, in this very life, should act
righteously, that is to say, his conduct should exhibit no default and his
actions should not be for show, nor should he take pride in them that he is
such and such, nor should his actions be defective and incomplete, nor should
they smell of anything which is inconsistent with his personal love of God. All
his actions should breathe sincerity and faithfulness. He should abstain from
associating anything with God and should worship neither sun nor moon, nor
stars, nor air, nor fire, nor water, nor any other thing whatsoever. He should
not exalt worldly means so as to depend upon them as if they were God's
associates, nor should he depend upon his own enterprise and effort, for this
is also a species of association. Having done everything he should consider
that he has done nothing. He should have no pride in his knowledge, nor have
dependence upon his actions. He should consider himself truly ignorant and
slothful and his soul should be prostrate all the time at the threshold of God
Almighty. He should draw |the grace of God to himself through his
supplications. He should become like a person who is thirsty and is helpless
and finds a fountain spring forth in front of him, the water of which is clear
and sweet, and he crawls up to the fountain and applies his lips to it and does
not let go till he is fully satisfied.
In the Noble Quran God describes His attributes thus: Proclaim: He is Allah,
the Single; Allah, the Self Existing and Besought of all. He begets not, nor is
He begotten; and there is none like unto Him (112:2-5). This means that our God
is One in His Being and in His Attributes. No other being is eternal and
everlasting and self- existing like His Being, nor are the attributes of any
being like His attributes. A person's knowledge needs a teacher and yet is
limited. God's knowledge needs no teacher and is unlimited. A person's hearing
is dependent upon air and is limited, but God's hearing is inherent and is
unlimited. A person's seeing is dependent upon the light of the sun or some
other light and is limited, but God's seeing is by His inherent light and is
unlimited. The power of man to create is dependent upon some matter and needs
time and is limited. God's power to create is neither dependent on any matter
nor does it need time and is unlimited. All His attributes are without equal
and as He has no equal in His Being, no one is His equal in His attributes. If
one of His attributes were to be defective, all His attributes would be
defective and therefore his Unity cannot be established unless He were without
any equal in His attributes as He is without any equal in His Being. He is not
anyone's son, nor is anyone His son. He is Self-Sufficient and needs neither
father nor son. This is the Unity which the Noble Quran teaches and which is
the basis of our faith [Lecture Lahore, (Lahore, Rifahi Aam Steam Press, 1904); Now published
in Ruhani Khazain (London, 1984), Vol. 20, pp. 9-13].
God has commanded me to inform the members of my Community that those who have
believed with a faith which contains nothing of the world in it, and which is
not coloured by hypocrisy or cowardice, and does not fall short of any degree
of obedience, are the people who are approved by God, and God says that they
are the ones whose feet are planted firmly on sincerity.
* * *
Let him who has ears hear what is it that God desires of you. It is that you
should become wholly His and should not associate anyone with Him in heaven or
in earth. Our God is One Who is living today as He was living before, and Who
speaks today as He spoke before, and hears today as He heard before. It is a
false notion that in this age He hears but does not speak Indeed, He both hears
and speaks. All His attributes are eternal and everlasting. None of His
attributes has fallen into disuse or will fall into disuse. He is the One
without associate Who has no son and no consort. He is the Peerless One Who has
no equal and like Whom no individual is absolutely qualified with any quality,
and Whose attributes are not shared by anyone. None of His powers lacks
anything. He is near and yet far and He is far and yet near. He can manifest
Himself in any shape to those who have experience of visions but He has no body
and no shape. He is above all but it cannot be said that there is anyone below
Him. He is on His throne, but it cannot be said that He is not on the earth. He
combines in Himself all perfect qualities and is a manifestation of all true
praise worthiness. He is the fountain-head of all excellences and combines in
Himself all powers. All grace originates with Him and everything returns to
Him. He is the Master of all kingdoms and possesses every perfect quality. He
is free from every defect and weakness. It belongs to Him alone that all those
on earth and in heaven should worship Him. Nothing is beyond His power. All
souls and their capacities and all particles and their capacities are His creation.
Nothing manifests itself without Him. He manifests Himself through His powers
and His signs and we can find Him only through Him. He manifests Himself always
to the righteous and shows them His powers. That is how He is recognized and
that is how the path is recognized which has His approval.
He sees without physical eyes and hears without physical ears and speaks
without a physical tongue. It is His function to bring into being from
nothingness. As you see in a dream, He creates a whole world without the agency
of any matter and shows as present that which is mortal and nonexistent. Such
are all His powers. Foolish is the one who denies His powers and blind is the
one who is unaware of their depth. He does everything and can do everything
except that which is inconsistent with His dignity or is opposed to His
promise. He is one in His Being and His attributes and His actions and His
powers. All doors that lead to Him are closed except the one door which has
been opened by the Noble Quran [Al- Wasiyyat, (Qadian, Magazine Press 1905);
Now published in Ruhani Khazain (London, 1984), Vol. 20, pp. 9-10].
* * *
All praise belongs to Allah. All praise belongs to the true God Who combines in
Himself all perfect attributes and Whose name is Allah. In the idiom of the Noble
Quran, Allah is the name of that perfect Being Who is truly worshipful and
combines in Himself all perfect attributes, and is free from all defects and is
One without associate and is the fountain head of all beneficence. In His Noble
Book, God Almighty has described His name Allah as combining in itself the
attributes of all other names and qualities. No other name has been given this
rank. Thus, Allah comprehends all other perfect attributes. Alhamdu lillah,
therefore, means that all types of praise, overt and covert, relating to
personal perfection or relating to natural wonders are the characteristic of
Allah, and no one is His associate in them. It also means that all true praise
and perfect qualities which the wisdom of a wise one can think of, or the
reflection of any thinker can conceive of are comprehended in God Almighty.
There is no excellence, the possibility of which is vouched for by reason, of
which God Almighty is bereft like an unfortunate human being. The wisdom of no
wise one can point to an excellence which is not to be found in God Almighty.
The maximum of all excellences that a person can conceive of is found in Him.
He is perfect from every point of view in His Being and His attributes and His
good qualities, and He is absolutely free from all defects. This is a truth
which distinguishes a true religion from a false one. A study of all religions
would reveal that there is no religion, other than Islam, which teaches that
God Almighty is absolutely free from all defects and possesses to the full all
praiseworthy qualities. The average Hindu considers his deities as partners in Providence and as sharers in God's actions. He even regards them as
capable of altering God's designs and of upsetting His decrees. The Hindus also
believe that their Parmeshwar, at one time or the other, by way of
transmigration, was born in the shape of a human being or some animal even as
filthy as swine, and that he became involved in all their ills and vices. In
that condition he was subject, like others of the species, to hunger and
thirst, pain and hurt, fear and sorrow, disease and death, humiliation and
disgrace, and helplessness and weakness. Thus, it is obvious that such beliefs
negative the high qualities of God Almighty and reduce His eternal and
everlasting glory and majesty.
Their brothers, the Arya Samajists, who claim that they follow the Vedas
strictly, deprive God Almighty of the power of creation. They hold that souls
are uncreated and self-existing like God Himself, whereas reason would consider
it a defect in God Almighty that He should be the Master of the world and yet
should not be the Lord and Creator of something, and that the life of the world
should not depend upon His support but should be self- existing. Of the two
positions, one that He has brought into existence the whole universe out of His
Own perfect power and is its Lord and Creator and that the whole of the
universe is dependent upon His Providence and that the attribute of creation
and its power is inherent in His being and that He is not subject to birth or
death; and secondly, that the whole of creation, which is under His control, is
not created by Him and is not dependent upon Him for its existence, and that He
is not its Creator and Lord and does not possess the attribute of power of
creation and is not free from the defects of birth and death, reason would
surely support the first. It would not hold that He Who is Master of the world
is not its Creator and that the thousands of wonderful qualities which are
found in souls and bodies are self-existent, and there is no one who created
them and that God who is called the Master of all is Master only in name. Nor
would it hold that God is without power of creation or is helpless and
defective and is given to the consumption of impure articles, or is subject to
death, or pain, or suffering, or inaction, or ignorance. On the contrary,
reason bears witness that God Almighty should be free from all these low
attributes and defects, and should possess full perfection. Full perfection
demands the possession of full power. If God Almighty does not possess full
power and is not the Creator of anything and is not able to safeguard Himself
against loss or defect, He would not have full perfection and by lacking full
perfection He would not be worthy of perfect praise.
* * *
This is the case of the Hindus and Aryas. What the Christians attribute to God
Almighty by way of His Glory is a matter which can be determined by a single
question. God Almighty, Who is Perfect and Eternal and Self-Sufficient and
non-dependent, had carried on all His great works through eternity by His
Ownself. He alone created the universe without the aid of a father or son and
bestowed upon souls and bodies all the powers that they needed and is Himself
the Guardian and Support and Controller of the universe, and -He brought into
being through His attribute of Rahmaniyyat all that the souls and the bodies
were to need without waiting for any action on their part, and created the sun
and moon and numberless stars and the earth and thousands of bounties contained
therein out of His pure grace, without the assistance of any son. Then the same
Perfect God in the latter days, discarding all His glory and power, became
dependent upon a son to make provision for the salvation and forgiveness of
mankind, and that son so inferior as to possess no kind of similarity to the
Father. He did not create like the Father any portion of heaven or earth which
should bear testimony to his godhead. The Gospel of St. Mark in verse 12 of
chapter 8 describes his helplessness in the words that he sighed and said: Why
do the people of this generation seek after a sign? I tell you truly that no
sign will be given to this generation. When he was put upon the cross the Jews
said that if he would come back to life they would believe in him. But he did
not show them this sign, nor did he prove his godhead and perfect power in any
other way. Such miracles as he worked had been worked in large numbers by
previous Prophets and even the water of a pond possessed properties that
manifested similar miracles. (See chapter 5 of the Gospel of St. John.) As he
himself confessed he was not able to show any sign in support of his godhead.
Being born of a frail woman, he according to the Christians, underwent such
disgrace, humiliation and helplessness throughout his life as is the portion of
the unfortunate and the deprived ones. He was a prisoner for a period in the
darkness of the womb and was born through the urinary passage and passed
through every condition to which the birth of human beings is subject, and did
not escape a single one of them. Then he confessed in his own book, his
ignorance and lack of knowledge and powerlessness and that he was not good.
That humble servant, who was without any reason described as the son of God,
was inferior to some of the major Prophets in his intellectual attainments and
in his actions, and his teaching was also imperfect, being only a branch of the
law of Moses. Then how is it permissible to attribute to the All Powerful God,
Who is Eternal and Everlasting, this calumny that having been Perfect in his
Being and Self-Sufficient and All Powerful, He in the end became dependent upon
such a defective son and suddenly lost all His glory and His greatness? I do
not believe that any wise person would permit such humiliation to be imagined
concerning the Perfect Being Who comprehends all perfect qualities (Braheen
Ahmadiyyah, pp. 413-419, footnote 11).
* * *
It needs no argument that the true and perfect God to believe in Whom is the
duty of every creature, is the Lord of the worlds. His Providence is not confined to a particular people or age or
country. He is the Sustainer of all peoples, of all ages, of all places and of
all countries. He is the fountain-head of all grace and every physical and
spiritual power is bestowed by Him and the whole universe is sustained by Him
and He is the support of all.
God's grace comprehends all peoples, all countries and all ages, lest any
people should complain that God bestowed His bounties upon others, but not upon
them, or that others received a Book from Him for their guidance, but they did
not, or that in other ages He manifested himself through His revelation,
inspiration and miracles, but that He remained hidden in their age. By bestowing
His grace upon all He obviated all these objections and out of his vast
qualities He did not deprive any people or any age of His physical or spiritual
bounties [Paigham Solh, Now published in Ruhani Khazain (London, 1984), Vol. 23, pp. 6-7].
* * *
God Almighty, in order to bestow perfect understanding upon His humble
creatures has set out His attributes in the Noble Quran in two aspects. First,
He has described His attributes metaphorically as resembling some human
qualities, as for instance, He is Noble, Merciful, Beneficent and becomes angry
and has love and He has hands and has eyes and possesses shanks and has ears
and that through eternity He has created, though nothing has personal co-
existence, but only co-existence as species and even that is not essential or
the operation of His attribute of creation, for though creation is one of His
attributes the manifestation of His Unity and Singleness is also 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 and 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. To repel
this God has mentioned in the Noble Quran as a contrast His attributes of
transcendence also, 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 Noble Quran sets out clearly that in His attributes God is quite distinct
from man. For instance, it is said: There is no one like unto Him. He is
All-Hearing, All-Seeing. At another place it is said: Allah is He, save Whom,
none is worthy of worship, the Ever- Living, the Self-Subsisting and
All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs whatsoever is
in the heavens and whatsoever is in the earth. Who is he who can intercede with
Him except by His permission? He knows all that is before them and all that is
behind them, and they cannot compass aught of His knowledge, except that which
He pleases. His knowledge extends over the heavens and the earth and the care
of them wearies Him not. He is the Most High, the Most Great (2:256). 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.
Doctrinal belonging means that one should esteem one's being as something which
has been created for the recognition of God Almighty and His obedience and the
seeking of His love and pleasure.
Practical belonging means to do all the good that is related to every one of
one's faculties with such eagerness and attention as if one beholds the
countenance of the True Beloved in the mirror of one's obedience [Ayenae
Kamalat-e-Islam, (Qadian, Riyadh Hind Press 1893); Now printed in Ruhani
Khazain (London, 1984), Vol.5, pp 57-58].
http://www.islamspedia.com/search/label/Ahmad%20%20Qadian%20Ahmadiyya
