Barahin-e-Ahmadiyya Part III — Page 99
Footnote Number Eleven — Fourth Objection 99 sharp in darkness but they become blind in broad daylight. God guides towards His light (namely the Holy Quran) whomever He wishes and sets forth examples for the people, and He is well aware of all things. (This means that guidance comes from Allah and is bestowed only upon those whom the Eternal Bestower has given the potential, and not upon others. God explains subtle points with the aid of analogies so that they are easier to comprehend. However, He knows full well, in His eternal knowledge, who will understand these analogies and embrace the truth, and who will remain deprived and frustrated. ) Hence, the analogy which has been translated above in bold letters tells us that the heart of the Holy Prophet, peace be on him, is like a clear glass, that is free from every kind of impurity. This is n u r-e-qalb [the light of the heart]. Then, the Holy Prophet’s understanding, com- prehension, perfect wisdom, and all the excellent morals inherent in his nature, are likened to a purified, luminescent oil which is the means of illumining the lamp. This oil is n u r-e-‘aql [the light of intellect], for the faculty of reason is the source and fountainhead of all inner quali- ties. Then God has mentioned that heavenly light, which is revelation, descended upon all these diverse types of light [of the Holy Prophet saw ]. This is n u r-e-wa hi [the light of revelation]. These three lights, when they converge, become the source of guidance for mankind. This alone is the true principle behind revelation which embodies the Eternal Law of the Eternal Holy God, and this indeed befits His Holy Being. This inquiry shows that unless a person possesses n u r-e-qalb and n u r-e-‘aql to a perfect degree, he can never be the recipient of n u r-e- wa hi. And as I have already demonstrated, the perfection of intellect and the perfection of the light of the heart are not found by everyone, but only certain individuals. Now, by combining these two arguments, we can establish beyond a shadow of a doubt that the gift of wa hi [reve- lation] and ris a lat [prophethood] is given only to some perfect individ- uals and not to every human being. This conclusive argument should suffice to utterly demolish the false notion of the Brahm u Sam a jists, and this is what was intended.