Barahin-e-Ahmadiyya Part III — Page 24
BarĀhĪn-e-a H madiyya — Part three 24 of creating a certain thing. Besides, to this day no man has ever claimed that his words or his creations are matchless and peerless like the words and creations of God. And if some conceited fool was to make such a claim, then thousands of writers better than him would have come forward to make him lick the dust. It only befits the Glory of God to claim that the whole world is helpless and powerless to produce the like of His Word, and to arouse the fury of the deniers by labelling them in very strong words as faith- less, accursed, and Hell-bound, and to repeatedly provoke those who fail to produce its like—and yet continue to deny it—with warnings of punishment as severe as death, so that they may leave no stone unturned in their combined effort [to produce the like of the Divine Word], or else deem their homes to be destroyed, their women to be enslaved and they themselves to be killed. Has any human being ever made such a claim—and that too, with such force and explicitness? Certainly not. Since no one has ever boasted about his words being peerless, nor considered his faculties to be any more than human—and even hun- dreds of renowned poets chose to fight and die but failed to produce even a s u rah like the Holy Quran—therefore, anyone who declares that the flawed words of such helpless people are matchless, and that they have a share of Allah’s perfect and exclusive attributes can only be blind and foolish. For, what else other than blind and foolish would we call a person who is shown a manifest difference between the work of God and the work of man with clear arguments, yet he chooses not to see. The above discourse is enough to demonstrate that the quality of matchlessness is peculiar only to the work of God and His Word. For, every wise person knows that the principal means that reason has for establishing the Godhead of the Divine is that everything that proceeds from Allah is so matchless that it constitutes a perfect sign of the existence of the Unique Creator. Had this means not been available, the way of reason to reach God would have been closed. Having acknowledged that cognition of God depends upon accepting everything that comes from Him to be peerless, and yet ascribing an