“ Allah wil
“A Warner wa
Allah will co
powerful signs
7
Vol. INI, Wo. 11. \ NOVEMBER 1, 1936 E
Aims and Objects—1
‘eligion and its value in modern age. 2.
Tevees of materialism and irvoligion. 3
inquiry and research. 4
dain of Islam from the Wes
Regd, No. L. 3396.
PBL Aes BGI
“ He it is Who sent His Apostle with guidance and true religion
that He may make it triumph over all faiths” rae
CL. Quran).
raise at the beginning of cach century a Mujaddid
among Muslims who will revive eae
‘sont Into the world but the world did not aasept iin,
iy ancapt lm, and will ostablish his truthfulness by
faith.”
ere Premaed asain
YOUNG ISLAM
A FORTNIGHTLY JOURNAL DEVOTED TO THE CAUSE OF
THE AHMADIYYA MOVEMENT, LAHORE.
‘To acquaint youngmen, with the true spirit of
‘To combal the disruptive
‘Do infuse a spirit of seientifie
"To give the lad lidings of he ajpurowching
Three Kinds Of Recipients Of Revelation
Only The Perfect Ones To Be Relied Upon
‘There are three kinds of men who may be said to
be the'recipient of revelation. Firstly, those who
‘neve no good ia them and who have no connection
with the Divine Being. Only on account of an
aptitude of brain they sometimes see visions some
of which may tarn out to be true, Bat with such
visions there are no signs of Divine acceptance and
belovedness. Such visions do not bring any benefit
either to themselves or to others, and men leading
wicked and-sinfal Hives may soe them....jcseseeTR
the physical world their visions may be likened to
tho-smoke which person soos arising from « distant
place but he does aot feel the warmth of the fire or
see its light, Spiritually, therefore, they have only
the smoke which gives no light.
“Phe second class of men who see visions or
those who have some
receive revelations are
connection ‘with the Divine Being but their
connection is-not perfect. Their case may be
likened in the physical world to that of the persén
who in an extremely cold and dark night ‘observes
he fight of fire from a distance. He may by the
thelp of this light avoid the path in which there is
danger, a path in which pits and thorn and stones
abound and which is haunted by wild beasts and
venomous snakes. But the faint light which he
receives canndt serve to protect him from the severe
fre
and receives ita warmth, he is as likely to perish as
the one who walks in utter darkness
“The true recipients of the Divine revelation
are those who belong to the third class, who to con-
tinue the metaphor suggested above have reached
cold of the night, and unless he reaches the
the
them from ptishing. ‘They receive not only perfect
Tight but also the warmth of the fire. Only those
persons receive such perfect Divine revelation who
consume the cleak of low passions in the flame of
Divine love and load a bitter life for the sake of
God. They see that there is death before them and
they make haste to recelve it They submit to
‘every pain in the way of God and for the sake of
God show such strength of faith that even the an-
gals on heaven wonder at it. ‘They know io discom-
fiture’ for they are the mighty wrestlers of the
spiritual vena, and all the resistance and attacks
‘of Satan against them are fruitless. ‘They are
corely faithful and true men whom’ no worldly
jpleastre can’ Tead astray nor love of cbildren or
‘warn from the path of God, + No bitterness can
‘uven them, no sensual pleasure can keep them
away ‘from God. no worldly connection can intorfere
with their connection with the Divine Being,
(The Promised Messiah in Hagigatul Wahi)
fire which can give them warmth and save
www.aaiil.org2 ‘THE
Nov, 1, 1936
Represent Islam Through Your Conjoint Actions
Complete Surrender to all the Quranic Commandments
Members of the Ahmadiyya Movement to pay their Zaki! in Public Treasury
EXTRACTS FROM FRIDAY SERMON
(By Mauuasa Monasian Att
gg yah ay MF Ge AUT Ile QA) Mel
uyeles
"0 you who Lolieve! Gard yoxiewelves (as ro-
ards your duty) fo Allah, and die not but-that yor
‘axe Muslims.”
‘To declare Islarn i @ simple matter especially 80
when ene considers that the cardinal principles of
this faith are 50 simple and so greatly in consonance
with homan nature, ‘The creed
Bi J yey oem VLA)?
“there i no God excopt Atlnh and Mohammed
is His Apostle?’ is very simple and. straightforward
indeed, But it should be realised that not only is
‘the declaration of and forma) initiation into the
faith avery simple matter but also to completely:
follow thé commandments of the faith
procedure. It i an elementary principle of life that
tia the determination and will of man that is the
couse of all the activity and energy generated by
What is the real source of happiness and
misery? Man placed before im a certain aim of
his life and then wills and steives for its. realisation.
Now happiness oonsists in achioving the object of
his desire and misery befalls if. the object of bis
heart remains unrealised. Happiness and mise)
re therefore mostly psychological factors in the
Tife of man and are not dependant on what man
has to sulfer or gain in the straggle. Consider
the instance of those who have made the realisation
fof some ulterior motive the objecct of their lives. Do
thoy not willingly and gladly submit to all kinds of
suiferings and privations if only Us doing so they
have the remotest chenoe of achieving their object
in view? Te becomes so easy, so natnral, in fact” 80
Dial for them to undergo any ind of
trial and tribniation provided they find themselves
‘any the ncarer to their goal in view. Similarly the
faithfal fulfilment of the ordinances of a faith—an
object apparently so difficult of nttainment—is ren-
dered most easy and simple if man places before
him the grand abject of plensing God.
Surrender to God's Will
It only man can place this idea of surren-
dering to His supreme will, the oarrying into
practice of every commandment will
‘matter, All the rites and practices,
a simple
lim,
vecome
an ous
, Hea oF ris Auwapryya Movnsesst, Lanote,)
te commandients and ordinanoes proseribeid by
Lhe faith seein dificult of performance so tons ax
there i no will to obey the Supreme Being. Onoe
the determiuation to sabmit to the will of the Lord
hhas boon made and n sincere elfort to execute the
same into offect is done, there
whick is difficatt of at
map finds a vatisfuction, a solaco and pence of mind
in oboying those Commandinents,
remains nothing
nmment, On the contrary
Foundations of the Ahmadiyya Movement
‘The doctrines which the Abmaddiyya Society
of Lahore stands to uphold are seh that are in
strict conformity with the teachings of Quran and
onal,
‘These are the very dootrines which are
dostined to prevail at last. ‘Thus the foundations of
the Society are Inid on a very firm endsolid footing:
‘This is all through the Grace of the Lord. ‘Then
again the giand task of the revival of Tslam that
this movement eepoyses i'a task, about the purity
and sablimity of which there oan be no two
opinions.
own estimation of our work.
‘This is not a, mere suémise or only oor
The sane and sound
sworld opinion is gradually converging towards it
T have already spoleen to you about ‘the estimate
that the inte Dr, Pickthell has niade of the unique
lered by the Abinadiyya Moveinent
in the cause of revival of the faith
Example More Eloquent than Precept
‘Thore is however one point where the members
‘of our Society veauive to. pay their “attention, As
our Soviets iv a true representative of the Islamic
Aoctrines and of the and that
the faith places before its followers, so let our society
be the trae example of the practices Islam bas
enjoined upon its faithfol adherents. Let us present
a united front to the world by actions
Let our unity be a unity of our deeds.
aime objects
Payment of Zakat
‘The principle of the payment of Zakat is one of the
tivo foremost’ principled ia Islam. Abti-Barkr, the
first Caliph dectared war against those who refused
to pay their due in the public treasury. AM the
present-day ills of the Muslim Society ean be cared
itomly Muslims deterniine to collect the Zakat
money for pablic benefit, Let every member of our
(See page 5)Nov. 1, 1986
THE YOUNG ISLAM 8
“Prayer Islamic and Christian” A Rejoinder
Conception of God in Islam and Christianity
Manifestation of God in every age to the faithful followers of
the living faith
(BY MINHAJUDDIN)
In'a recent issue of @ Christian Journal of
Caleatta, there appeared a correspondence under the
absve caption from the pon of Mr. RD. R. Symonds
of Secunderabad (Deccan). ‘The teamed writer in
the course of his observations, makes some reflections
‘opoa Islam, whieh though mild yet raise certain
important issues, which, in the opinion of the writer,
should not go unchallenged.
‘To analyse the argumerita of Mr. Synionds, the
conception of God in Islam is ope
as it presents God not as father, which is the concep-
tion of the Christians, but as Judge and Raler, such
a conception of God being imperfect and unable to
meot the requirements of humanity. Secondly Jesus
Christ was the perfect manifestation of all the
attribates of God, and ae such He alone is a perfect
model for us. ‘Thirdly:—Christian conception of
God is that of a co-worker and a co-partner who
hates in all the sorrows and joys of mankind and
ot ike the Islamic conception of a transcendental
deity, who keeps Himeelf aloof from the affairs of
‘mankind, ‘There are some other vagae insinuations,
o serious criticism,
interspersed here and there ia the correspondence,
Dut for our present purpose we shall ‘ignore them.
God in Islam compared with the Christian God.
From. the objections raised above, it will be
evident that Mr. Symonds is completely ignorant of
the Arabic language and literature, mach Jess the
clomentary knowledge of the Holy Quran, otherwise
‘we believe, he would have found an answer to most
of the objections in the very first line with which
opens the Holy Quran, The Holy Quran begins
with the sentenee, “In the name of Allah the
mereifal, the compassionate” ani proceeding farther
‘we read, “ (ALL) Praige is due to Allah, the Lord of
the worlds.” ‘The words used for God are ‘Allsh’
and ‘Rabb! which present the picture of a being
at once sublimer and loftier than the word Father!
‘The word ‘Father’ connotes a being, (born of some
parents (éi) who possesses certain frail
common with buman nature (iff) who is not
self-sufficient and selfoxisting but who neods the
holp, co-operation and assistance of others (iv) who is
not the eroator, sustainer, and nourishor bat simply a
maintainer and so 02, Neithor the word * Alluh’ nor
“Rubb’ is open to these objections. The former
implies a Deity, who is gelf-crented, self-suficiont,
orto quote the words of Lane in his Arabie-Engtish
Lexicon, "it veprosents a being Who exists neoes-
sarily by Himsell, comprising all the atteibutes of
perfection, the al being inseparable from the main word
nor derived.” Again the word ‘rabb’ bas mueli botter
implication. Tt conveys not ouly the iden of fostering
bringing up, nourishing, but also, ,of regulating,
completing and avcomplishing. According to Imam
Raghib it signifies " the fostering of @ thing in such
a manner as to make it attain one condition after
another until it attains the goal of completion.”
Hence, to quote the words of Maulana ‘Mohammad
Ali, (the well-known Translater of the Holy Quran)
“Rabb ia the Author of all existence Who has not
only given to the whole creation its means of fourish-
ment bat has also beforehand ordained for each
fa sphere of capacity, and within that sphere
bas provided the means by which it
tioues to attain gradually to its goal of
perfection, We challenge our critics to cite
another name for God which shows a more
intimate and close relationship with Him,
God Incarnat
‘Tho second argument of Mr, Symonds is quite
untenable, He says that Jesus Christ as the son of
God manifests in his person all the attributes
of God as gach he was a perfect incarnation
Among the attribates of God—
‘Tastice, Mercy, Omniscionce, Might, Sell-birth,
ste.—play the most important and
‘ask the Christians in all seriousness, could Jesus
manifest ia bis person all these qualities? We
know that he was born of parents, led, the life of a
hermit, all through bis early career, never enjoyed
power aud inflaence among his countrymen, in short,
Yod entirely a one-sided life, so the qualities,
ted above, could never find an. exhibition
Tn the third place, according to the
of Mr. Symonds the God of the
of God himself.
rele we
in his life:
‘contentionChristians is, oF
nharor in the weal and woe of ordinar
Tilte un but the God of Ixluia it a Majestic God whe
condesoenls tn identify Himself with the
lituire of men, und aw & King simply mocts ont
potter reas, n eo-workor oF 6o-
rmortala
jnutice and fwirplay.
Perfect Manifestation of God's Attributes
‘Where Christianity failed Islam har succeeded
toa ont, dogroe. Tvlasa proxented the
Suprome boing. in worn which at once appostad t0
the intellect of man, ‘The Holy Prophet once
said, “Imbao yourself with the attributes of God
sy uo himaclt as the vicogerant of God—and not
wage inanitestod i hin pervon all ehose attri-
Des, thong in
nly & subject, Dut
Tut alse an advocate, not only a debtor but also &
vraditor, not only avon but also a father, not only
a bachelor but wo not only
She sonquored but also the conqueror; and domons-
reed in his Tifo a perfect exhibition of the
analities of justice and meres,
‘Whe Holy Qoran has said
Boon 81 J 998 (8 wh 98)
“Verily there is in the person of the Prophet of
AN grily there ot exemplar for you, and his blessed
conaort, Lady Ayeshah remarked oH OT GS ol
Prophet was ‘complete personifieation of
he Quran asi” and nowhere could this appellation
snore saitably be spptiod
pres
a miniature form. He was not
also aking, not only a client
Characteristics of a Living Faith
Taming next to the question of God's relation
ship with men. Islam holds out the supreme
aorsage of hope, unapproachable by any other
pesd. Unlike others, Islom is a living faith, rovivod
feforned and re-interpreted by Godsent sages it,
Gvery age and clime, God reveals his Will to
Hie chosen ones, brings for them glad tidings
‘warns them of the cdnseationeés of their action and
of His love, beauty, power and
ives. indicat
snight by living sigue and tymbols, which enable
these gages ultimately to become invincible in the
wrorld, The utmost that other faiths can teach is
That God apoke in the past, manifested Himself
jn tho legendary days, but has now become
impotent. deity quite dumb, perhaps deaf as well
‘which makes one suspect the very existence of
the Being, But Tslom presents 0 far nobler and
tcablimer conception’ of the deity and tells that
God not only epoke in the past but speaks é ¢
manifests His Will, even. now, to, His Elect ones,
wee will ever continue to do a0 in all ages to come.
Gan there be & more intimate relationship of God
Sith wren? Te not this conception more convincing,
(See col. 2)
THE YOUNG ISLAM.
Nov. 1, 1986
A Noble Character
(By Si. M. Tuvan, Sitead
Mirsa Ghalam Alynad, the ily
of the Ahmadiyya movement porsessoil a very noble
character and a most loving and kind heart, Small
childgen he loved’ and fondled them wroatly, He
woull be greatly apset if ho would hear that some
one among his friends hud panished his child, He was
excooslingly gontle and loving
children, ‘Towards the domestic sorvants he s!
no less of kindness and gontloness. It is related
that a maid-servant once stole some rice from his house
She was, however, eaaght with the: stolen base
people began to scold her.
mised Messiah happened to
fous founlor
ant
By chance the Pro
‘each there, "Do uot
maltreat her, she is very poor Perhaps she is in
need of rice and so she has stolen then” and #0
taying the noble Imam let ler go with the vice
Here is a practiea! demonstration of the great prin-
ciple embodied in the v
LS oe
repel evil with that which is good,
wt WIIG Gol
solicitous and
his guests, He would serve
his own hands.
‘the promised Messiah was very
considerate towards
them with Once during winter
aeason it grew very cold one midnight and he Ind
quest in hie honse, ‘There was knocking at the
‘oor of the room occupied by the guest at that late
hour of chilly stormy weather, When the guest
pened the door, to his uttor surprise he saw the host
carrying some coal in his hands. “I have broaght
this coal so thet your room may have a fire, for it is
so cold that Iwas afraid Jest you should have no sleep
tall” said the Imam and the master to his disciple
nd follower. What an example of utter simplicity
fand sincerity such a life presents ? How different and
divergent from the lives led by. present-day peers
fand maulvies, the 90 called spiritual “and religions
Jeadera of muslims? And so did the great Mirae
succeed in implaiting virtwe, piety and rightous
ross among those who associated with him,
(Continuedfrom eat. 1)
more reasonable than the one presented by Chris:
tinnity?
‘We appeal toall fair minded persons to
pronounes their judgment.
‘To conclade, picture of the Deity as depicted
by Christianity and Islam are in striking contrast
with each other, the latter being more appealing
and more impressive than the former. itis high
time
their agelong prejudices. and narrowness
misrepresentation ond vilifc
that the Christian friends should lay aside
born of
of Islam, and stady it in its trae perspective...
that direction Lies the salvation of #
Christians,Nov. 1, 1986
THE YOUNG ISLAM. 5
THE YOUNG ISLAM.
Monday, November 1, 1936,
Communal Fracas
Kighs 8 81 J Jee gh NAGLU GJ S15
peter Bat 5 la ade ge led Cael) 13
Up Be phe] 3] JB pally Sem ge sh
(e851)
“And when yoar Lod anid, to the angels, T
am going to place, in the -eurth one
fale. (inj, they said: What ! Wilt Thou place
jn it auch as shall make migchiet in it and shed
blood, and we celebrate Thy praine and extol Thy
holiness? He said: Surely T know what you do not
(Oh. 2 V. 80). .
Once more the demon of communalism
has raised its hideous head, once more has:
the fury and fanaticism exhibited inthe
name of religion ‘been responsible for
the onacting of an atrocious drama, ii
one of' the biggest and most advanced
towns of India. As is customary every
leader and newspaper will most unhesita-
tingly and unsparingly condemn such
happenings. It is not forthe first: time
that incidents like the recent Bombay
riots have marred the peace and progress
of the country. Only last year Lahore
witnessed the ugly scenes of a communal
fracas. Experience has shown again and
again that neithor strong condemnation
on the part of leaders nor stringent
measures adopted by the authorities
prevent the recurrence of such riots
after mob feelings have ran high. They
say, prevention is better than cure, is it
impossible to realise this
actual practice in case of communal
troubles? There can be no doubt that
there is enough time, both for the leaders
on either side as well as for the authori-
ties, dating which effective steps can
be adopted before it becomes too late.
who shall
Know”
maxim in
It usually happons in such cases
that” the trouble continues to brow
for ome time while both - the
leaders. and tho authorities keop on
silently waiting and watching. Before
the foclings have run too high toloosen all
bonds of reason and restraint, the autho.
vitios shonld lot the mob understand about
their decision, ‘Tho dotermination
and decision to act, in one way or
the other, on the part of governinent, at
an early time would go far more towards
exercising an influence of restraint than
the ‘mobilisation of all tho police
and military after passions have re;
mained no longer nrider control. ‘The
leaders on both sides shoulder a much,
groator responsibility because undoubt,
edly the mob on either side act more
or Jess under their influence. _If,,,the.
leaders do actually realise the dire, con
sequences Which follow.as a result of, com:
mimal clash—and there is no reason,toy
suppose that they are unaware of them—
and if they really mean to.prevent it by:
using all their authority and influence at
the'proper time, it is inconceivable that
such incidents may. not be prevented.
Instead of pacifying the mob fuiy at a.
time when it is within control, most of
them positively add to the excitement.
Most of tho oditors of newspapers, like
tho leaders, do not display in this respect
the proper sense of responsibility. While
itis time for pacifying excited emotions,
the columns of papers ave decorated with
sensational headlines, thus adding to the
fry of their co-religionists. And when as
a result of mob fury the worst has been
dong, all sit down to condomn and
censure,
Js religion responsible for the enact-
ing of these ghastly and inhuman deeds ?
‘The materialist and the irreligions will
invariably advance them as irrefutable
arguments against religion, There can
be no doubt that such acts, done in the
name of religion as they, are, go a long
way towards alionating the sympathies
of the casual and the superficial observer.
Roligion exercises a great influence on
the life of people and if misdirected can
do groat harm. But so is also; the casé
with science and its inventions. Scientificroscarch is moant primarily to benefit
man but when perverted it takes the
form of the most dondly weapons. An
army equipped with all the implomonts of
modern warfare can do snch damage
und destruction to humanity within a
shoré time that could not_—_be
wronght through yours of war before
the seiontific eva had ushered in,
Is the blame to bo laid at tho door of
science? The most potent and power-
ful a factor, the more benolit it brings
to mankind but if perverted and mis-
directed the same factor may prove to
be as powerfully harmful and destructive
Religion, like science, in its true form
aims at unifying the discordant and javr-
ing sections of humanity but the zoal and
energy genorated through its influence
may bo misdirected to their ruin
and misery, ‘To-day when the clever
and the shrewd everywhore exorts
to his utmost to gain his selfish ends,
religion is being exploited by him. It is
either the ignorance or the rising urge
of selfishness that underlies all tho
misory and woe of humanity
(Continued from page 0)
movement at loast exert his utmost towards creating
unity in upholding this ono prinoiple of Tslam——
the payment af Zakat.
Islam a Socialistic Creed
Islam is more a erood of Socialism than imperial
It tonds to equalize wealth among the socioty
and doos not countenance ite scemnilation
fow hands. Life among s nation can only bo
created whon monoy, like the blood in the vonis of
4 person, circulatos, thyongh all its membors. TT it
censos to flow thore is no longer healthy life and
iowth.
realise that distribution and not
woslth ioons the Jife of a nation. Tes howover
& most remrottable state to noto that Sin every
thor nation we fini woslthy persons beauoathine
thelr woslth for she nplift of thoir mation bnt among
the muslims it is most rar to como across such
notable examples. ‘ho love for wealth ns out-
ripped ite rightfal Vinita among Muslims. Unless
the members of the Abmaddiyya Society do, all of
tanion tarde the ralasion gf tis eiacgle of
uymont of Zakat we cannot clan to havo revived
thie faith ia the tras. -conso” of tho word,
within &
‘The rich members of tho society mast
agcomilatian of
Printed by Syed Akhtar Homala, at the Milton Pres
from The Young Islam, Office, Ahmadiyya Buildings, Lahore
6 ‘THE YOUNG ISLAM.
Nov, by 1936
Letters To The Editor
ETERNAL HELL IN ISLAM
‘To Yun Eovron, * The Young Fxlum.” Lahure
Sui, —Wonld you ploase publish the following ques
tions to be answored by ona who believes that the
Inline Holl lieo that of Christi
1. Doos Got do wu
Ly is eternal s—
hinge withouk « yarpewe ?
“No"—wys the Holy Qui¥an. God overtakes
Pooplo with diviress and allliction in order
Ghat they may rumble thenelves (7:94, 6 :42b
Now, what purpose ean be served by ant eternal
holl, which is neither reformutory for the sinner
themselves nor oxomplary for othors?
2 In the eroation of jinn and man. God’
intention was that they should serva Him (31:56).
Tf they do not serve Him when in this world, they
will serve Him after being parged for soie time
in tho hollsive, But an boll moans a
defeat of the purpese of God. In it possible that any
Govice of man (e.g. his sin anil wickedness) can
defeat the pnepase of God and keep Tis intention
tunfalfilled though God suys that He is the mighty
Door of what Ha intonds (11 : 107) ?
3, 11:119 shows that Allah crested all men
to ave morey on thom. Dees God do anything
morcilossly ? If not, what meroy is there in putting
eternal
Is it not obvious that Hell is meant ultimately to
Sean euateqiay sma emieee
eee te ren eas
ia enasioee oe eae
Se aie eee ate
Bet It etwaty te te only nein al ebad
os ian th os tae
Sasa
Brondveth Road, Lahore and Published by him
Editor:—Guaupser Aupvt, Hague, B.Sc.
‘Yours faithfully,
‘Anpus Saman,