Barahin-e-Ahmadiyya Part IV — Page 346
BarĀhĪn-e-a H madiyya — Part Four 346 these things must have a Maker, yet the most obvious and clear way of divine cognition, which is a very strong argument in support of His existence, is that His creatures receive revelation, they are made aware of the end result of the reality of things before they come to pass, they receive responses to their entreaties from the One True God, they are bestowed with converse and discourses, they are revealed the events of the other world in visions, they are informed of the reality of reward and punishment, and many other types of mysteries of the Hereafter are disclosed to them. There is no doubt that all of these matters carry certainty of knowledge to the perfect and complete stage and carry one from the low-lying areas of reflection to the towering minaret of self-evidence. In particular, converse and discourse with the One True God is the highest experience of this type, for through them not only does a per- son discover hidden matters, but he is also informed of all the favours that the Benevolent God bestows upon that humble servant, and he is afforded such comfort and satisfaction through a pleasant and blessed converse and is informed of the pleasure of the Exalted Maker in consequence of which he is bestowed great strength for combating the abominations of the world, as if he is bestowed mountains of endur- ance and steadfastness. In the same manner, man is instructed by divine revelation about the high degrees of knowledge and understanding and hidden mysteries, and deep subtleties are communicated to him which cannot be discovered without special divine teaching. Should someone ask how all these matters—concerning which it is said that they are acquired through perfect obedience to the Holy Quran—can be established as existing, in fact, in Islam, the answer to this objection is: by companionship. Though I have stated it several times, I repeat, without fear of prolonging this discussion, in order to disclose it to every opponent that this great wealth is indeed found in Islam and is certainly not found in any other religion. For a seeker after truth I make myself responsible for furnishing proof of it. These matters can become quite obvious to someone who keeps [my] company with