Malfuzat - Volume IV — Page 14
14 Hazrat Mirza Ghulam Ahmad know that when passion and love surges forth, they manifest the most remarkable effects—and this is to such an extent that a person becomes detached completely from their own being. When a person is dominated completely by love, they are unable to behold their own being, and all that they perceive is that they are them - selves nothing. The similitude of this is like a piece of iron that is placed in a fire until it becomes like a red, burning flame. In this state, an observer will not say that this is a piece of iron, but will believe it to be a flame from the fire, and apparently it is a fragment of the fire too—for one can light a fire with it as well, but in reality, it remains the iron it always was. This is the same manner in which the fire of love manifests its wonders. When the foolish behold these wonders, instead of pondering on them and deriving a beneficial conclusion from them, some people attach their hearts to a self-conceived conclusion. This is why these difficulties arise. Anyone who spends a portion of their lives following a certain religion, does not wish to leave it. However, this is a serious mistake. Where a person will be called to account for other errors and weaknesses, they will also most definitely be called to account for this as well, because God Almighty has clearly stated: 1 ٌ ُم ْ ُل ِِع ٖ ٗه ِ َب َََك ْل ََْيَْس ْل َتَْقُْفُ َمَا َا ْل And follow not that of which thou hast no knowledge. Then, how can a person who claims that ‘I am God’ say that they have truly gained certainty? What divine characteristics and attributes does such a one feel within themselves, so that they would be justified in making such an absurd claim? When he stumbles at every step and remains fettered and shackled by the chains of human need, what right does he have to say, ‘I am God’ and then assert that he has full certainty of himself being God? If he made such a claim, someone else could say how can you make such frivolous claims with such audacity, and why do you not look at your own helplessness and scant worth? The Holy Quran draws a clear distinction between the Creator and His creation. The Holy Quran begins with the words alhamdulillah (all praise belongs to Allah) and there is another journey after death as well. When a person cannot even know fully their own state of affairs and attributes, how can they become God? If one reflects, the limited and defective nature of man’s knowledge is the very proof of his being a creature and a servant. 1 Bani Isra’il, 17:37 p. 289