Haqiqatul-Wahi (The Philosophy of Divine Revelation) — Page 216
216 HAQIQATUL-WAḤI-THE PHILOSOPHY OF DIVINE REVELATION Tauhid. It has not been left dependent upon human reason alone, so that Tauhid should remain pure and should not become tainted with the idolatry of human conceit. This is why the misguided philoso- phers have never been able to grasp the pure Tauḥīd, inasmuch as they were afflicted with pride, arrogance, and conceit—and pure Tauḥīd demands negation of the self. Such negation cannot be effected unless a person sincerely believes that it is a gift of God in which his effort has no part. For instance, say a man is irrigating his field by keeping awake all night and putting himself through hardship, while another slept all night and a cloud came and filled his field with water. May I ask: Would these two be equal in their gratitude to God? Indeed, not. He whose field was irrigated without his labour would be more grateful. That is why the Word of God Almighty has repeatedly admonished man to be grateful to God, who sent Messengers and taught him Tauḥīd. Question (9) What should we think of those who opposed the Holy Prophets with good intentions, or still do; that is, those who do not acknowledge him as the Messenger, but believe in the Oneness of God, do good deeds, and abstain from evil deeds? ANSWER: The proof of a person's good intentions lies in the result- ant satisfaction. Since one cannot find satisfaction in any religion other than Islam, what would be the proof of good intention? Look at Christianity for example; they are so openly making a human being into 'God'¹—and that human being, too, who is the object of unre- lenting suffering. 1. Can any conscience or enlightened heart ever accept that a helpless human being who could not demonstrate even a tiny bit greater work than the ear- lier Prophets and, instead, continued to suffer at the hands of ignominious Jews is actually God, the Creator of heavens and earth, and the Requiter