Barahin-e-Ahmadiyya Part IV — Page 74
BarĀhĪn-e-a H madiyya — Part Four 74 that they have no concern or connection with the right path whatso- ever. These words are not their words; rather, they are the stench of the rubbish of their jealousy and prejudice. A supplement to this very conjecture of the Brahm u Sam a j is yet another conjecture: Revelation is a restriction, and we are free from every single restriction; therefore, we are better off because a free per- son is better than a prisoner. I admit this criticism and confess that rev- elation is undoubtedly a restriction. However, it is the kind of restric- tion, without which, true freedom cannot be achieved; as true freedom means that one should be delivered from every type of error, doubt, and suspicion, and should attain the stage of perfect certainty, and should behold his Benevolent God in this very world. As I have proven within this very footnote, such a true freedom is achieved in this world by perfect and God-loving Muslims through the Holy Quran and is not available to anyone besides them, such as any Brahm u. Yes indeed, there is one reason why the Brahm u Sam a jists can be called ‘free’ and ‘unrestricted’—and it was from this very perspective that I, too, have called them ‘libertines’ at certain places in this book, just as some lewd scoundrels, after guzzling some wine or intoxicating themselves with a bowl of hemp, or smoking marijuana or other drugs, declare themselves freed from every kind of shame and modesty, and even from God, and throw all concepts of decorum and social hierarchy out of the win- dow—they simply let out whatever thoughts come to their minds, and simply blurt out whatever they desire. In much the same way, some of the Brahm u Sam a jists have proven to me that they are free in the very same manner and, in fact, having become unrestrained and libertine, they may have attained worldly comfort to their satisfaction by declar- ing with their own tongue what is halal and haram and by placing the key to religious axioms in their very own hands. Driven by the urges of nafs-e-amm a rah [the self that incites to evil], they now feel free to open or close whichever door they please; for, they themselves are [so they think] the founders of all religion and moral conduct. But they will