Ahmadiyyat or The True Islam — Page 107
107 whole fabric falls to the ground). The verse proceeds, 'Your companion has not gone astray nor is his claim based on wickedness. ' (i. e. , he is neither deceived nor is he an impostor). 'Nor does he speak from selfish desire. ' (i. e. , it is not as if the wish were father to the thought, nor that the things of his imagination are taken by him to be Divine revelation. What he has received is revela- tion which has come to him from an outside power, and think not that it is the Devil that prompts him). 'The source of his revelation is the Mighty and Powerful God. ' Who controls everything, and Who will, by His might and power, establish the truth of His revelation; his doctrine will spread like a mighty tree, men of all classes and conditions will accept it, and time will not be able to efface it. 54 In this verse, revelation has been described as be- ing of four kinds. First, that, the source of which it is difficult to ascertain, i. e. , which is the result of mental derangement. Secondly, that, which is the direct result of a man’s own desires, and which can easily be ascer- tained to be so. Thirdly, that, which proceeds from an evil spirit and thus contains nothing but evil and impuri- ties. Fourthly, Divine Revelation. Therefore, when I say that Islam describes revelation as one of the means of union with God, I do not mean all dreams or revelation. I admit, and, as a matter of fact, many centuries before the modern psychological view of dreams, etc. , took shape, the Holy Quran had explained, that dreams and revelations may be due to mental derangement or to 54 Al-Najm, 53:2-6.