Haqiqatul-Wahi (The Philosophy of Divine Revelation) — Page 15
CHAPTER I 15 to imagine that the pinnacle of human excellence lies in experiencing some true dream or true revelation. Rather, there are many other req- uisites and conditions for human excellence and, unless they are all fulfilled, such dreams and revelations are a part of the realm of trials in accordance with the plan of God. May God safeguard every seeker from their ill consequences. At this point it should be borne in mind by one who is enamoured by revelation, that waḥi [revelation] is of two kinds: waḥyul-ibtila' [the revelation of trial] and waḥyul-iṣṭifa' [the revelation of exaltation]. The revelation of trial sometimes brings about ruination; as, for example, Balaam was ruined for the same reason. But the recipient of the rev- elation of exaltation is never ruined. Moreover, even the revelation of trial is not experienced by everyone. Just as many people are born phys- ically deaf, dumb, and blind, so do some lack spiritual faculties. Just as a blind person can carry along with the guidance of others, so do these people. But, on account of general testimony, which is tantamount to a matter-of-fact statement, they cannot deny these real occurrences, nor can they allege that all are similarly blind as they are- -as is the everyday observation that a blind man cannot argue that those who claim to be able to see are liars, nor can he deny the fact that, except for him, thousands of others have eyes, for he observes that people do use their eyes s and can do what the blind cannot. However, if there had come a time when everyone was blind and there was no one who could see, and a controversy emerged as to whether there was a time in the past when only people with sight were born, the blind could have ample reason to deny, debate, and contest. I am inclined to think that the blind would have ended up winning this argument, because anyone who refers only to the past—and cannot show, in any other person his own era, those human qualities and excellences that he claims to be real, and contends that those powers and qualities are not present anymore but did exist in the past—would lose the argument on critical review. If human beings still possess the abilities—such as the ability to see, hear, smell, touch, remember, think, etc. —which were bestowed of