Barahin-e-Ahmadiyya Part V — Page 80
NU S R AT U L- H AQ Q — HE L P OF G OD 80 themselves miraculous—being full of truth and wisdom—with the highest degree of fluency and eloquence. In short, the primary and principal purpose of a miracle is to demonstrate the difference between right and wrong or true and false. Such a distinguishing phenomenon is called a miracle or, in other words, a Sign. A Sign is such a vital matter that without it, it is not possible to fully believe even in the existence of God Almighty, nor is it possible to reap the fruit that can be attained with full certainty. It is therefore evident that the fundamental truth of a religion is linked to the knowledge of the existence of God Almighty. One of the neces- sary and important essentials of a true religion is that it should possess the Signs that conclusively and definitively prove the existence of God Almighty, and that it should possess such an overwhelming force that unites the hand of its follower with the hand of God Almighty. I have already explained that it is not sufficient for the perfect cognition of God to merely look upon creation and feel the need of a Creator with- out becoming informed of His actual existence. Those who are con- fined to this degree cannot develop a true bond with Almighty God, nor can they purify their selves from carnal passions. If anything can be understood from this, it is only to the extent that this impregna- ble structure and perfection ought to have some Creator; not that the Creator actually exists. It is evident that simply feeling the need is a conjecture which cannot merit the same rank as actually seeing, nor can it produce the holy effect of witnessing first-hand. Therefore, any religion which stops man’s cognition of God short at the incomplete destination of just ‘ought to be’ cannot be the remedy to his practi- cal condition. In reality, such a religion is a dead religion; entertaining hope of any pure transformation from it is wishful thinking. It is evident that rational arguments alone cannot embody the com- plete evidence for the truth of a religion, and this is not the kind of seal that any counterfeiter is incapable of forging; rather, this can be under- stood as nothing more than the alms bestowed by the ordinary foun- tain of reason. Who then will decide whether the rational arguments