Barahin-e-Ahmadiyya Part III — Page 140
BarĀhĪn-e-a H madiyya — Part three 140 whole being for His sake; yet it should be impossible, illegitimate, and contrary to His majesty that He should bestow His revelation upon the hearts of His true lovers. Man’s plunging into the limitless ocean of God’s love, and stopping nowhere in that pursuit, is conclusive evidence that man’s wonderful soul has been fashioned for the complete cognition of God. Thus, if it is fashioned for the cognition of God, but is not bestowed the perfect means of cognition, which is revelation, it would have to be said that God did not fashion it for His own cognition. Even the Brahm u Sam a jists do not deny that the soul of a right-na- tured man is hungry and thirsty for the cognition of God. Hence, they should now realize it themselves in view of the fact that a man of pure nature naturally seeks to attain cognition of God, and it is estab- lished that the perfect means of attaining it is divine revelation and nothing else. In this scenario, if such means are impossible to attain and, rather, to seek them is disrespectful, then God’s wisdom would be open to the criticism that He bestowed upon man zeal for His own cognition, but did not bestow upon him the means of acquiring it. In other words, He afflicted man with hunger, but would not bestow upon him enough bread to satisfy his hunger; or that He afflicted man with thirst, but would not bestow upon him enough water to quench his thirst. Wise people can readily understand that this concept amounts to belittling God’s immense grace. Considering that the All-Wise God has tied the ultimate bliss of man to beholding the rays of the divine light perfectly in this world, so that, due to its irresistible attraction, he is pulled towards God, how can one imagine that such a Benevolent and Merciful Being does not wish to lead man towards his cherished good fortune and natural goal. Strange indeed is the logic of the Brahm u Sam a jists!