Barahin-e-Ahmadiyya Part V — Page 329
APPE N DI X to B AR Ā H Ī N-E-A H M ADIY YA — PART F IV E 329 1 َكَرٰبَتَف ُهّٰللا ُنَسْحَا َنْيِقِلٰخْلا is undoubtedly the essence of this intellectual miracle, for it has been applied at a miraculous occasion. It is not possible for man to work such a miracle in his discourse and then to apply to it the verse: 2 َكَرٰبَتَف ُهّٰللا ُنَسْحَا َنْيِقِلٰخْلا And if someone demands a proof as to how the comparison between the stages of man’s spiritual and physical being outlined in the above verses amount to an intellectual miracle, the answer is that a miracle is something the like of which man is unable to perform, or had pre- viously been unable to perform, or there is no proof that he will be able to perform it in the future. So I say this with authority that this description of the profound philosophy of man’s birth mentioned in the Holy Quran is such a unique and unparalleled description that the like of it cannot be found in any previous book. Nor do we know in this age of anyone, not versed in the Holy Quran, who matched the Holy Quran in presenting this philosophy. Since the Holy Quran claims to be a miracle in terms of all its insights, its Signs, and its elo- quence and diction—and these verses are part of the Holy Quran and fall under the purview of the claim of being a miracle—this illustration of it being unmatched and unparalleled, in the presence of its claim of being a miracle and its challenge to produce a match, undoubtedly constitutes a miracle. The answer to the remaining objections of the critic is set out below. 1. So blessed be Allah, the Best of creators ( S u rah al-Mu’min u n, 23:15). [Publisher] 2. So blessed be Allah, the Best of creators ( S u rah al-Mu’min u n, 23:15). [Publisher]