Three in One — Page 109
man and a woman with a common pregnant abdomen found on the cover of his book appropriate for these saints and their disciples since in every one of these instances, the disciples become a part of their respective masters to be born from them as Hadhrat Shahab ud Din Suharwardith explained they must in their spiritual birth?. Abdul Hafeez's intellectual capacity and spiritual insight are far below the requisite level for him to understand this concept of the second birth of a person aspiring to enter the kingdom of heaven. Nonetheless, the preceding discussion on this question should conclusively establish the validity of the concept of spiritual rebirth being an integral part of Islamic thought. . Hence, the only issues which need to be addressed now is whether there is any such concept in Islam where a person, rather than being born in one's spiritual rebirth through a spiritual master can take birth from within one's self and whether Islamic thought subscribes to any such phenomenon where God blows His spirit into an individual whereby one becomes metaphorically pregnant to be born from within one's self in the manner in which Hadhrat Ahmadas stated he did with his statement in Kashti Nuh to the effect that: 'In the third part of Braheen e Ahmadiyya, God had named me Mary and as apparent from it, I was nurtured in the qualities of Mary for two years. When a period of two years lapsed then, as stated on page 496 of the 4th volume of. Braheen e Ahmadiyya, the soul of Jesus was infused in me as it was infused in Mary and, in an allegoric sense, I was stated to be pregnant. Thereafter, after many months not exceeding a period of ten months after this revelation, I was, through a revelation recorded at the end of Braheen e. Ahmadiyya on page 556, named Jesus and hence I came to be the son of Mary. ". If there is any such concept in Islamic thought which accepts 18. Ahmad. [Hadhrat] Mirza Ghulam. Kashti Nuh, pp. 46/47; Ruhani Khazain, vol. xix, p. 50 109