Malfuzat – Volume II — Page 8
8 Hazrat Mirza Ghulam Ahmad prophethood’ on the Holy Prophet, peace and blessings of Allah be upon him, was one of the signs of his prophethood, and one in which a Muslim believer must believe. ” 1 5 January 1899 The Grave and its Relationship with the Soul Maulvi Qutb-ud-Din Sahib ra inquired: “What is the reality of the relationship that we hear about between the soul and the grave?” The Promised Messiah as said: “The fact of the matter is that everything narrat- ed in the Hadith of the Messenger of Allah, peace and blessings of Allah be upon him, about the relationship of souls and graves is absolutely true and correct. The deeper nature and essence of this relationship is another matter, of which knowl- edge is not necessary. Albeit, it can be said that we are responsible for proving that such a relationship between graves and souls does in fact exist, and that such a phenomenon is not a rational impossibility. The law of nature demonstrates a parallel in this respect. As we observe, the truth and reality of certain things is ascertained only through the tongue, and in reality the phenomenon in discussion is similar. We can say in broader terms that Allah the Exalted has put in place various methods through which we learn of the deeper reality of things. The properties of certain things are observed through the eye, while other truths are learned of through the ear alone. Moreover, other things are discovered through multiple senses. Further still, how many a truth do we discern through the nucleus of our faculties—the heart. To summarise, Allah the Exalted has designed various methods and means by which to ascertain the truth. For example, if someone were to place a lump of crystallised sugar (misri) on their ear, they would not be able to experience its taste, nor would they be able to perceive its colour; similarly, if brought before the eyes, one would not be able to say anything as to its taste. This clearly demonstrates that there are varying faculties and powers by which one attains to the deeper reality of things. Now, if a person desires to experience the taste of something and places it before their eyes, would we say that the edible thing is tasteless? Or if there was a sound and someone tried to hear it using their tongue instead of their ears, would this be possible? The philosophically inclined in this day and age suffer from the illusion 1 Al-Hakam , vol. 3, no. 1, dated 10 January 1899, pp. 6-9