Malfuzat – Volume III — Page 280
280 Hazrat Mirza Ghulam Ahmad 1 َ ُوْسُف ی َ ْح ی اِنِّيْ لَاَجِدُ رِ Surely, I perceive the scent of Joseph. Prior to this, he suffered to such an extent that the Holy Quran has mentioned in his connection that he reached a state where: 2 ُ وَ ابْـيَـضَّتْ عَيْنٰه And his eyes became white. How wonderful are the following verses in this relation: ےسک رپ س�ی� د زاں مگ رکدہ رفزدن ہک اے رونش رہگ �پ�ی� ر رخد دنم م�ی�دی ش � ز رصمش وبےئ �پ�ی�رانہ رچا در اچہ اعنکش ہن د�ی�دی؟ Someone asked the one who had lost his son; O enlightened, wise sage! You perceived the scent of a shirt from the land of Egypt; but here you could not see it in the well of Canaan. 3 The Purpose in Trials and Tests These are not absurd notions; in fact, ever since the inception of the institution of prophethood, it is this very law that has been in operation. In the beginning, one is always confronted with trials, so that a distinction may be made between the weak and the firm, and so that a clear difference between the believers and hypocrites may be manifested. This is why God Almighty has stated: 4 َ يُفْتَنُوْن وَ هُمْ لَا ٰامَنَّا َّـقُوْلُو ْۤا ی ْ اَن ُّـتْرَكُوْۤا ی ْ اَحَسِبَ النَّاسُ اَن In other words, these people think that they will receive salvation by simply saying, ‘We believe,’ and that they will not be tested. This never happens. The practice of trials and tests can be found to exist in our physical world as well. So when a parallel exists in our worldly system, why should it not be so in the spiritual realm? Without trials and tests, the deeper reality does not become 1 Yusuf , 12:95 2 Yusuf , 12:85 3 Al-Hakam , vol. 7, no. 5, dated 7 February 1903, pp. 1-2 4 al-Ankabut, 29:3