Barahin-e-Ahmadiyya Part III — Page 191
Footnote Number Eleven — Tenth Objection 191 Considering that, of their own admission, the Brahm u Sam a jists have neither found nor authored a book which is a collection of teach- ings that are free from error, it is all too obvious that their faith is still floundering in a whirlpool of doubts. Their doctrine clearly indicates that they do not possess certainty regarding any matter relating to divine cognizance. According to them it is impossible for any book dealing with religious knowledge to be a collection of true teachings. In fact they have openly declared that there is no book that is free from error, or worth believing, even if it totally affirms the existence of God, portrays Him as One without partner, the Omnipotent, the Creator, the Knower of the unseen, the Wise, the Gracious, the Merciful and possessing all other perfect attributes, and even if it were to consider Him to be free from and far above deficiencies, such as coming into existence, mortality, change, mutability, having associates, etc. This is the reason why they also reject the Holy Quran. It may be noted that the summary of their faith and belief, in the light of their own assertions, is that according to them, even the concept of God’s existence, His Oneness and His Omnipotence are not free from the possibility of error!! In short, when they them- selves admit that they do not possess a book that is truly authentic in their view, it becomes evident that their religion is based altogether on suppositions and that their faith is far removed from and bereft of the stages of certainty. This amounts to what I have repeatedly written in this very footnote, that mere intellectual discourses can- not bring about complete satisfaction and contentment regarding the knowledge about God. Hence, we are in agreement with Brahm u Sam a jists that no man can reach perfect certainty under the guidance of reason alone. The only point on which we had disagreement was whether, as the Brahm u s believe, God has created man with the objective that, in spite of his urge to zealously seek perfect certainty and truth, with which his nature has been invested, he should remain deprived of what he naturally desires to have and that his knowledge should remain restricted to such ideas