Barahin-e-Ahmadiyya Part IV — Page 321
SuB-Footnote Number Three 321 at one time or another is more of a possibility than their survival, have suffered no decline and have come into being and continue to exist in an orderly manner with perfect structure, and the continued availabil- ity of billions of essential things in the universe, are clear proof that for all of them there is a Bestower of life, Protector, and Sustainer, who combines all the perfect attributes in Himself. That is, He is the Planner, the Wise, the Gracious, the Compassionate, Eternal and Ever- Living in His own being, and free from every defect. He is not subject to death or destruction and is free even from slumber and sleep, which, in substance, resemble death. Thus, He is the Being who combines in Himself all perfect attrib- utes, who brought into being the contingent universe with perfect wisdom and appropriateness and chose its existence in preference to its non-existence. He alone, on account of His perfection, His creative power, His rub u biyyat [providence], and His self-existence, is worthy of worship. Up to this point, I have discussed the translation of the following verse: 1 ُهّٰللَا ۤاَل َهٰلِا اَّلِا َوُه١ۚ ُّيَحْلَا ُمْوُّيَقْلا١ۚ۬ اَل ٗهُذُخْاَت ٌةَنِس َّو اَل ٌمْوَن١ؕ ٗهَل اَم يِف ِتٰوٰمَّسلا َو اَم يِف ِضْرَاْلا Now, it should be observed, in all fairness, the eloquence, subtlety, vigour, and wisdom with which the proof of the existence of the uni- verse’s Creator has been given in this verse, and vast meanings and sub- tle points of wisdom that have been encapsulated in a few words. The existence of a Creator—possessing perfect attributes—has been proven with such strong reasoning in the words, اَم يِف ِتٰوٰمَّسلا َو اَم يِف ِضْرَاْلا [whatsoever is in the heavens and whatsoever is in the earth] whose perfection and comprehensiveness have not been equalled by anything ever said by any philosopher. On the contrary, philosophers of defective understanding do not 1. S u rah al-Baqarah, 2:256 [Publisher]