Barahin-e-Ahmadiyya Part V — Page 5
PR E FAC E TO B AR Ā H Ī N-E-A H M ADIY YA , PART F IV E 5 it is triumphant over every single religion; and no religion can com- pete with it in regard to the perfection of its teaching. Second: Then, the second kind of supremacy found in Islam, and not shared by any other religion, which puts the absolute seal of cer- tainty upon its truth, is that it manifests living blessings and miracles, which other religions are entirely deprived of. These are the kind of perfect Signs through which Islam not only triumphs over other reli- gions, but also—by showing its perfect light —draws hearts to itself. It should be borne in mind that the first argument of the truth of Islam, which I have just written—that is, its perfect teaching—is really not a manifestly clear argument to understand that the religion of Islam is from Allah since a bigoted denier, whose observation is not very keen, can say that it is possible that a perfect teaching might indeed exist, yet it may not be from God Almighty. Thus, although this argument brings an intelligent seeker after truth closer to certainty by affording him relief from many doubts, nevertheless, until the second argument mentioned above is joined and assimilated with it, it cannot enable him to ascend the tower of perfect certainty. The light of the true religion reaches its perfection through the combination of these two arguments. Even though a true religion contains thousands of Signs and lights within itself, these two argu- ments—without need of any other argument—quench the heart of a seeker after truth with the water of certainty and totally confound the deniers. Hence, in the presence of these two types of arguments, there remains no need for any other argument. I had originally intended to document three hundred arguments in Barahin-e-Ahmadiyya as proofs of the divine origin of Islam, but when I diligently reflected upon it, I realized that these two kinds of arguments are the equivalent of thousands of Signs. Thus, God turned my heart away from the ear- lier intention and bestowed upon my heart the contentment to write the above-mentioned arguments. If I had been hasty in completing the book Barahin-e-Ahmadiyya, it would have been impossible for me to demonstrate the divine origin