Haqiqatul-Wahi (The Philosophy of Divine Revelation) — Page 139
POSTSCRIPT—RESPONSE TO SOME CRITICS' OBJECTIONS 139 Those who adhere to the notion that one who does not believe in the Holy Prophet, may peace and blessings of Allah be upon him, or turns apostate but remains firm in Tauḥīd and considers God to be One without any partner will attain salvation and shall suffer no harm on account of his disbelief or apostasy-as is the belief of 'Abdul- Ḥakīm Khān—are indeed ignorant of the true meaning of Tauḥid. I have pointed out a number of times that even Satan as such considers God to be One without partner. But mere belief that He is One is not enough for salvation; rather, salvation depends on two things: 1. One is the absolute conviction in the Being and Oneness of God Almighty. 2. Second is that such perfect love for the One Glorious God should be instilled in one's heart that, as a consequence of its influence and dominance, obedience to God Almighty should truly become the delight of one's heart without which he could not live at all. Love for the Divine should trample and obliterate love for all besides Him. This is true Tauḥīd that can never be achieved except through fol- lowing our lord and master, Ḥaḍrat Muḥammad, may peace and blessings of Allah be upon him. Why can it not be achieved? The answer is that the Being of God is unseen beyond the unseen, concealed beyond concealed, and extremely hidden. The reasoning faculties of humans cannot discover Him on their own. No rational argument can constitute an incontrovertible proof of His existence, because the reach and access of reason is limited to the extent of real- izing the need for a Creator by reflecting upon the created beings in the universe. However, to acknowledge the need for His existence is one thing, but it is quite another to arrive at the stage of ‘ainul-yaqin [certainty by sight] that God, the need for whose existence has been acknowledged, does indeed exist. However, since the methodology of