Malfuzat – Volume I — Page 61
Malfuzat - Volume I 61 tion, intellect and faith. The clear distinction between the Quran and other scrip- tures is that no other scripture has dared to put its teachings up against the heavy and unrestrained criticism of rationality and reflection. The sly followers of this inarticulate Gospel and its supporters know well that the teaching of the Gospel cannot withstand the test of reason in the least. And so they have cunningly in- terpolated their teachings to suggest that the Trinity and Atonement are such se- crets that their essence cannot be understood by the human intellect. In contrast to this, the teaching of the Holy Quran states: إِنَّ فِي خَلْقِ السَّمَوتِ وَالْأَرْضِ وَاخْتِلَافِ الَّيْلِ وَالنَّهَارِ لَأَيْتٍ لِأُولِي الْأَلْبَابِ الَّذِيْنَ يَذْكُرُوْنَ اللَّهَ. . . الخ Meaning, the creation of the heavens and earth, and the alternation of night and day, furnish to those who are wise, clear proof of Allah, to whom the religion of Islam invites the people. This verse explicitly commands the wise to use their mind and intellect. The God of Islam It ought to be known that the God of Islam is not an indecipherable being, in whom one can believe only when one discards one's intellect or for whose exist- ence the Book of Nature does not furnish any proof. In fact, the extensive pages of nature's law contain signs so abundant that they clearly demonstrate that God ex- ists. Each and every creation of this universe is like a symbol and signpost, erected at the start of a street or alley, in order to provide information about the name of a certain road, locality or city, guiding a person towards God. Moreover, these signposts not only inform us that this Ever-Present Being exists, but also provide evidence that satisfies the hearts of people. The testimonies of heaven and earth do not support the existence of some artificial or fictitious God. On the contrary, the God that Islam presents is Living and Self-Sustaining; He is one and without partner; He begets not, nor is He begotten. Hence, Reverend Pfander, who was among the first in India to engage in reli- gious debates and level criticism against Islam, raises the question himself in his book Mizan-ul-Haqq that if there was an island where the doctrine of Trinity had not been conveyed, would the inhabitants of such a place be called to account on the Day of Judgement in accordance with the doctrine of Trinity? He then proceeds to provide an answer himself and states that such people would be ques- 1 Aal-e-Imran, 3:191-192