“ 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.org2 ‘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: ‘contentionChristians 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. Scientificroscarch 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,