Barahin-e-Ahmadiyya Part III — Page 190
BarĀhĪn-e-a H madiyya — Part three 190 are manifested brightly, why should then any wise and sane person har- bour any doubts about it and why should any sound-minded person not find contentment in it. Of course, as long as there is a possibility of error, or the truth has not yet been clearly manifested, thought and reflection can be given free rein, and revision after revision can be made. But for someone to indulge in baseless suspicions about proven facts, like a phobic, cannot be termed as the progress of thought, rather, it is only the excess of black bile [i. e. , melancholia]. Once the lawfulness or prohibition of a matter has become as evi- dent as the shining sun for someone, he would only be senseless and insane if, despite such perfect disclosures, he continues to harbour the suspicion that perhaps what he knows to be prohibited might be lawful and what he considers lawful might, in fact, be prohibited. However, such questions could arise, and such doubts could trouble the minds, if one were to rely solely on rational ideas; and human reason—like that of the Brahm u Sam a jists—was deprived and bereft of the assistance and support of its other companion. But the reasoning of the followers of true revelation is not so desti- tute and helpless; rather, its helper and companion is the perfect Word of God that leads the process of inquiry to its true goal, and confers the level of certainty and enlightenment that cannot be surpassed. This is because, on the one hand, it clearly explains rational arguments, and on the other, it serves—on the basis of its being incomparable and unequalled—as a decisive argument that produces certainty regard- ing God and His teachings. The extent to which a seeker after truth achieves true certainty of knowledge by these twofold proofs can only be appreciated by someone who searches for God with a sincere heart; and only those desire it who seek God from the depth of their souls. But how can the Brahm u Sam a jists, who hold the doctrine that there is no book or person that is not prone to error, hope to attain such a level of certainty until they seek the path of certainty by repenting of this satanic notion.