Haqiqatul-Wahi (The Philosophy of Divine Revelation) — Page 16
16 HAQIQATUL-WAḤI—THE PHILOSOPHY OF DIVINE REVELATION on the physical aspect of human constitution by the Perfect Benefactor [in the past], then why would anyone think that those spiritual capa- bilities that people enjoyed in previous ages have become altogether extinct in their constitution in this age, particularly when those capa- bilities are more crucial to human perfection than physical faculties? And how can it be denied when our everyday experience confirms that these faculties have not become extinct? This illustrates how distant from the truth are the religions that admit that the physical and intel- lectual faculties of human nature are still the same as they were before, but they deny that the spiritual faculties are still present in human beings as they were in the past. My intent from this entire discourse is that unless a person possesses certain other qualities—which I shall, God willing, elaborate upon in Chapter III-the mere fact that he sees true dreams or experiences a few true revelations does not prove any excellence on his part. It is merely the result of the peculiar constitution of his brain, and that is why there is no precondition in it for being virtuous or truthful, nor is it necessary for him to be a believer and a Muslim. And just as some people experience true dreams or learn something by way of ilhām [inspiration] simply due to the constitution of their brains, similarly, the nature of others is suited for scholarship and discoveries due to the constitution of their brains and they alight upon subtle matters. But, in reality, they fall under the category of people mentioned in an authentic hadith: أمَنَ شِعْرُهُ وَكَفَرَ قَلْبُهُ Meaning that, his poetry professed belief [in God], but his heart disbelieved. That is why it is not for every simple-minded person to recognize a truthful one. [As is said]: