Malfuzat - Volume IV — Page 82
82 Hazrat Mirza Ghulam Ahmad to be’ are ones that require deep reflection and contemplation. The first statement that ‘God is’ stems from knowledge by inference—actually, from certainty of experience. The latter statement that ‘God ought to be’ is based on theory and conjecture. For example, some individual—a philosopher or a wise man—could look merely at the solar system, as well as other celestial bodies and creation, and simply say that upon observing this well-knit order and perfect sys - tem in the universe, it may be concluded that there ought to be an intelligent, wise and all-knowing creator. However, such a person would not reach the level of certainty that such a person enjoys who has himself conversed with Allah the Exalted, and who sees the brilliant signs of support that stand by their side, and then says that truly, there is an Omnipotent God who exists. Such a person sees God with the eye of divine cognisance and insight. The two people just men - tioned are worlds apart. This is the reason that a wise man or a philosopher who believes in God only by way of theory cannot attain true purity and the highest level of fear of God. For it is apparent that mere knowledge of a need can never command the power and strength which is produced through divine awe and which then saves a person from hastening towards sin and which delivers them from the darkness caused by sin. In any case, anyone who beholds directly the majesty of God from heaven, receives along with it the strength and light that is needed to perform virtuous deeds, and cultivate loyalty and sincerity—all of which saves them from wrongdoing and delivers them from darkness. Converse with God and awe-inspiring visions granted by Him bring a death upon such a person’s evil propensities and base desires. Such a one is freed from a satanic life and enjoys what could be likened to an angelic life. This person begins to follow the will and desire of Allah Almighty. Just as an individual burning in a raging fire cannot commit wrongdoing, similarly, the evil of an individual, the head of his snake, as it were, who is overcome by the majestic manifestations of God, is crushed. And so, it is this very certainty and divine cognisance which the Prophets, peace be upon them, appear in the world to give, and through which one can be saved from sin to attain a life of purity. It is in this way that God has appointed me and the purpose of my advent is none other than to show the world that God exists, and that He gives reward and punishment. Moreover, just believing in this fact is enough for man to lead a life of virtue and it can save a person from the death of sin. This is such an obvious fact that I do not even have to put forth logical arguments to support p. 354