Ahmadiyya Priangan Timur


Sunday, 15 February 2015

The Will and Power of God

God Almighty operates in this world in three capacities: one, in the capacity of God; two, in the capacity of a friend; and three, in the capacity of an enemy. His treatment of His average creatures proceeds from His capacity as God and His treatment of those who love Him and whom He loves, proceeds not only in His capacity as God, but also predominantly in His capacity of a friend. The world feels that God is supporting the person concerned like a friend. His treatment of His enemies is characterized by painful chastisement and such signs as indicate clearly that God Almighty is the enemy of that people or that person. Sometimes God tests a friend of His by making the whole world his enemy and for a time subjects him to their tongues and their hands, but He does not do this because He desires to destroy His friend, or to disgrace or humiliate him. He does this so that He might show His sign to the world and so that His impertinent opponents should realize that despite their utmost efforts they were not able to harm the person concerned.
[Nuzul-ul-Masih, Ruhani Khaza’in, Vol. 18, pp. 517-518]

In the Holy Qur’an, the attributes of God Almighty are mentioned in the subjective and not in the objective. For instance, He is Holy, but He has not been described as safeguarded, because then it would have to be supposed that there was someone to safeguard Him.
[Malfuzat, Vol. IV, p. 119]

Our God has power over everything. They are false who say that He created neither souls nor the particles of the body. They are unaware of God. We witness His new creation every day and He ever breathes a new spirit of progress into us. Had He not the power to bring into being from nothing that would have been the death of us. Wonderful is He Who is our God. Who is there like unto Him? Wonderful are His works. Who is there whose works are like His? He is Absolute Power.
[Nasim-e-Da‘wat, Ruhani Khaza’in, Vol. 19, p. 435]

The real cause of worship of other deities and of belief in the doctrine of transmigration of souls is the denial of Divine attributes and considering God Almighty as disabled from exercising complete control over the universe. Since God’s wise and just attributes were supposed to have been suspended, other deities were invented for seeking fulfilment of needs, and natural changes and upsets were described as the consequence of deeds done in a previous existence. Thus, transmigration of souls and the worship of other deities resulted from this one fundamental mistake.

[Shahna-e-Haqq, Ruhani Khaza’in, Vol. 2, pp. 407-408]

Through His Might, does God prove His existence;
This is how He unveils His invisible countenance.
Whatever God wills and is pleased to announce;
Cannot be averted, for such is the power of God.

[Announcement dated 5 August 1885, Majmu‘a Ishtiharat, Vol. 1, p. 143]

Our God possesses many wonders, but they are visibly only to those who become His out of sincerity and loyalty. He does not disclose His wonders to those who do not believe in His Power and who are not sincere and loyal to Him. How unfortunate is the man who does not know that he has a God Who has power to do all that He wills.
[Kashti Nuh, Ruhani Khaza’in, Vol. 19, p. 21]

His powers are unlimited and His wonders are without end. For His special servants He can even change His law, but even that changing is part of His law. When a person falls at His threshold with a new spirit and carries out a change in himself, only to win His pleasure, God also makes a change for such a one so that the God Who appears to him is quite a different God from the One known to the average person. God appears weak to a person whose faith is weak, but to him who appears before God with a strong faith, He shows that for his help He too is Strong. Thus in response to changes in man there are changes in Divine attributes. For him who is without any strength in his faith as if he is dead, God also withdraws His help and support and becomes silent, as if, God forbid, He had died. But all these changes He carries out within His law and in accord with His Holiness. No one can set a limit to His law. Therefore, to assert hastily that such and such a matter is contrary to natural law without any conclusive reason, which is bright and selfevident, would be mere folly, for no one can argue on the basis of something whose limits have not yet been defined and who cannot be the subject of conclusive reasoning.

[Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 104-105]

If God is not believed in as All-Powerful, all our hopes would be frustrated. The acceptance of our prayers is dependent upon the belief that when God wills He can create in the particles of the body or in the soul powers that they may not possess. For instance, we pray for the recovery of a person who is ill and he appears likely to die. Then we supplicate that God may create in the particles of his body a strength that should save him from death. We observe that very often such supplication is accepted. In many cases, we are at first intimated that a certain person is about to die, and that his powers of life
are at an end. But when our supplication reaches its climax and its intensity becomes poignant and painful, we seem to arrive at the point of death, then it is revealed to us by God that the powers of life have been revived in the person concerned. Then suddenly he begins to show signs of health as if he was dead and has come to life. I remember that at the time of the plague I supplicated: O Mighty and Powerful God, safeguard us against this calamity and create in our bodies an antidote which should save us from the poison of the plague. Then God Almighty created that antidote in us and said: ‘I shall safeguard you against death by plague and all those who dwell within your house and are not arrogant’, that is to say, those who are not disobedient to God and are righteous would all be saved. God also said that Qadian would be safeguarded, that is to say, Qadian would not be destroyed by the plague like many other villages.

This is what we all saw, and we observed the fulfilment of all these things…. Thus our God creates new powers and qualities in the particles of the body. Having been reassured by God the Perfect, we avoided the human precaution of inoculation against the plague. Many of those inoculated died, but we are, by the Grace of God Almighty, still alive. Thus does God Almighty create particles as He created particles in our bodies by way of antidote. He also creates souls as He breathed into me a pure soul by which I came alive. We need not only that He should create the soul and revive our body, but our soul also needs another soul which should revive it. Both these souls are created by God. He who has not grasped this mystery is unaware of God's Powers and is heedless of God.
[Nasim-e-Da‘wat, Ruhani Khaza’in, Vol. 19, pp. 390-391]

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