Barahin-e-Ahmadiyya Part IV — Page 95
Footnote Number Eleven 95 not their fault, and that they could not comprehend it because it was a subtle matter. But look at their bigotry! They refuse to accept things which can be understood even by a man of meagre mental capacity. Take, for example, the debate about revelation. Let any honest man consider whether there is any difficulty in understanding that God, who possesses all perfect attributes, cannot be mute. Rather, it is a cru- cial necessity that as He sees, hears, and knows, He should speak as well. Since He possesses the attribute of speech, the beneficence of that attribute must grace the deserving members of humankind, because no attribute of God is devoid of imparting its beneficence. He is the Source of beneficence by virtue of all of His attributes, not just some of His attributes; and He is the Mercy for man by virtue of all His attrib- utes, not just some of His attributes. Is there any perplexity in understanding that man, who is impris- oned by diverse kinds of selfish motives and is ever so inclined towards greed and lust, cannot himself be the founder and author of the laws of Shariah? Rather, that holy law can emanate only from the One who, in His Being, is free from every passion of ego, forgetfulness, and error. Can there be any doubt that reason alone can never convey one to the stage of ‘He is’ regarding the cognition of the Divine? Is not a natural desire felt in the minds of all humans that they should advance beyond conjectures based on reason in their search for God? Do the souls of earnest seekers not cry out for such disclosure that would grant them perfect satisfaction and contentment regarding the Living God and the metaphysical world, thereby imparting unequivocal knowledge about His Being and His promises? Can the fact remain hidden from any just person that the hundreds of conflicts caused by long-winded speeches— the primary reason being the misinformation in those speeches—cannot be resolved by the innuendos in the laws of nature and the clues in that vague book [of nature]. Rather, the damage done by speeches can only be recti- fied by speeches, and he who has been killed by the word can only be resurrected by the word. However, for a word to combat the impure