Barahin-e-Ahmadiyya Part IV — Page 235
Footnote Number Eleven 235 possible unless the beauty of the True Sovereign is observed with true certainty. In other words, the manifestation and appearance should be so complete beyond which no further increase can be imagined. By the same token, according to reason, perfect recompense is not possible unless both the body and the soul are granted the reward or seized with punishment just as they were together in their obedience or disobedi- ence and rebellion during the worldly life, and the heaving ocean of the consummate recompense should encircle and encompass the exterior and the interior equally by its full enclosure. However, the Brahm u Sam a jists reject this verity as well. In fact, they do not even accept the possibility of this ultimate reality, and according to their conception, man is not destined to attain the loftiest insight or to receive consummate recompense. In their view, recom- pense is a fanciful idea which has no more foundation than baseless imagination, and, in fact, no reward and no punishment will be meted out to man by God Almighty. Rather, only self-conceived ideas will assume the shape of prosperity or misfortune, and there will be no external or internal matter that will descend on good persons as bliss or on evil persons as chastisement by the special determination of God Almighty. Thus, it is not their faith that God is the Master in the matter of recompense and that He alone would, by His special will, favour His virtuous servants with prosperity and perpetual delight—the perfect delight which the fortunate ones will enjoy not only internally but also experience in an observable and palpable shape and not a single human faculty whether external or internal, shall be deprived of the pleasure, according to its condition, and the body and the soul shall both par- ticipate in the comfort or torment, as the case may be, of the Hereafter. In short, the doctrine of the Brahm u Sam a jists is altogether con- trary to this verity and negates its full import. Because of their lack of spiritual insight, they go so far as to consider objectionable the phys- ical means of attaining salvation in the Hereafter, as detailed in the Holy Quran, as necessary in reference to the physical faculties for the consummation of the sublime good fortune. Likewise, they object to