Barahin-e-Ahmadiyya Part III — Page 97
Footnote Number Eleven — Fourth Objection 97 In sum, what this signifies is that the very philosophy behind the descent of the light of revelation is that it only descends upon light and never upon darkness, for bounty is conditional upon affinity, and darkness has no affinity with light. Rather, light has affinity with light and the All-Wise God never does anything without taking affinity into consideration. Thus, in bestowing the grace of light, His law is that greater light is bestowed only upon those who already have some portion of it—those who have none, are given none. Only those who possess the light of their eyes will receive light from the sun; the blind will be blind even to the sun. Those whose inner light is dim will receive only a little of the [divine] light, while those whose inner light is greater will receive it to a higher degree. In the entire range of human nature, the Prophets are those high personages who have partaken of this inner light so abundantly and so perfectly that they have become the very embodiment of light. This is why the Holy Quran calls the Holy Prophet, peace and blessings of Allah be upon him, n u r [light] and sir a j-e-mun i r [a lamp that gives bright light], as it is said: 1 Part Number 6— ْدَق ْمُكَءٓاَج َنِّم ِهّٰللا ٌرْوُن َّو ٌبٰتِك ٌنْيِبُّم 2 Part Number 22— َو اًيِعاَد ىَلِا ِهّٰللا ٖهِنْذِاِب َو اًجاَرِس اًرْيِنُّم Herein lies the wisdom as to why such light of revelation—for which extraordinary and perfect inner light is a requirement—was bestowed only upon Prophets and was confined to them alone. The clear argu- ment Allah the Almighty gives in the above analogy falsifies the state- ment of those who, in spite of admitting to the differences in human 1. There has come to you indeed from Allah a Light and a clear Book ( S u rah al- M a ’idah, 5:16). [Publisher] 2. And as a Summoner to Allah by His command, and as a radiant Lamp ( S u rah al-A h z a b, 33:47). [Publisher]