Barahin-e-Ahmadiyya Part IV — Page 157
Footnote Number Eleven 157 sometimes they are valid, and other times invalid; sometimes they are pure, and at other times impure. They do not have any characteristic which is beyond human abilities; rather, they arise from within human faculties, and human nature is their fountainhead. However, it is a pity that the Pundit needlessly wasted his time in penning those few lines. Prior to writing his discourse, had the Pundit read pages 212 to 2151 of Part III of this book with some attention, it would have been clear to him that such thoughts are not called ‘the Word of God’. These thoughts are the creation of Allah which are an integral part of human nature, and the Word of God that is revealed by God is the command of Allah, which is something granted by the grace of God and from Himself alone. It is a necessary condition for the Word of God that just as God’s Being is free from omission, error, lies, vanity, and every single defect and instance of deficiency, so should His Word be free and pure from every omission, error, lie, vanity and all manner of defect and deficiency. For, the Word that issues forth from the Pure and Perfect Fountainhead can never contain any type of impurity or defect whatsoever. It is necessary that the Word should possess all of the excel- lences which should be present in the Word of the Almighty God, the Perfect, the Holy, and the Knower of the unseen. However, the Pundit himself confesses that what he calls ‘revelation’ is never free from doubt, uncertainty, omission, error, defect, and deficiency. Rather, the gist of his discourse is that his ‘revelation’ has constantly been pushing people towards heresy and disbelief. Accordingly, it sometimes spoke to the peo- ple of an earlier era, saying that their god is a tree, while at other times it gave the status of god to mountains—and at still other times to storm, water, fire, stars, the moon, and the sun. In short, in this very manner their ‘revelation’ kept giving them various gods to turn to, and reason continued to confirm that ‘revelation’ until, at long last and only recently, reason and revelation have come to know the real God. 1. In the first English translation of Barahin-e-Ahmadiyya, Part III, published in 2014, this referenced text appears on pages 115–117. [Publisher]