Barahin-e-Ahmadiyya Part III — Page 31
CHAPTER One 31 same species, show such differences in their discourse on account of the difference in their knowledge, intellect, experience, and practice, and when it is impossible for someone of limited knowledge and weak intellect to equal the vastly knowledgeable and highly intellectual, how then can God, who is entirely free from partnership in His being and undoubtedly combines all perfections in Himself, and is One, without any partner in all His attributes, be equalled by creatures who are only a particle of insignificant and uncertain existence. How, indeed, can man, being His creature, raise his own lowly and insignificant knowledge to be at par with the infinite knowledge of the Creator. Now, is any iota of doubt left in proving the fact that the formal and substantial grandeur and greatness of a text depend wholly on the academic prowess and practical proficiency [of its author]. Is there any man who has not seen this verity, at least in some part, through his personal experience and observation? This truth is so forceful, estab- lished, publicized and well-known, that no man, whatever the level of his intellect, can fail to understand it. How greatly ignorant, then, would be the one who accepts this in the case of imperfect humans, but turns away in denial when it comes to the Holy Word of the Perfect One, whose unique and unmatched status as the possessor of ultimate knowledge is accepted by all. Some critics of Islam argue that although it seems logical that God’s Word should be without parallel, where do we find such a word whose matchless nature is proven with manifest arguments. If the Quran is matchless, then this should be proven by clear arguments. After all, [they say] its incomparable eloquence can be appreciated only by those whose mother tongue is Arabic. Its matchlessness cannot be presented as an argument to others, nor can they benefit from it. Let it be known that the answer is that this flimsy objection is raised only by people who have never sincerely tried to ascertain the matchlessness of the Quran from someone possessing knowledge of it. Rather, after seeing the light of the Quran, they turn their back on it, lest any ray of that light should reach them. Otherwise, the matchlessness