Barahin-e-Ahmadiyya Part V — Page 7
PR E FAC E TO B AR Ā H Ī N-E-A H M ADIY YA , PART F IV E 7 as perfect cognition of the Divine is not acquired. At this point, no atonement is of any use, nor is there any way to be cleansed from sin with the exception of that perfect divine cognition which generates perfect love and perfect fear. And perfect love and perfect fear are the only two things that stop one from sin; for, when the fire of love and the fear [of Allah] is set ablaze, it reduces the rubbish of sin to ashes. This pure fire can never coexist with the filthy fire of sin. In short, man can neither refrain from evil nor advance in love until he has the good fortune of perfect cognition, and perfect cognition is not attained until man is granted living blessings and miracles from God Almighty. This indeed is such a means of recognising the true religion that it silences all opponents. And such a religion which possesses within it both kinds of arguments mentioned above—that is to say, a religion whose teach- ing is perfect in every aspect, in which there is no omission, and more- over, God Himself testifies to its truth through Signs and miracles— this religion is forsaken only by him who has absolutely no regard for God Almighty and gives preference to a temporary life and the vain relationships with people over the Day of Judgment. Faith in God—who is just as Powerful today as He was Powerful ten thousand years ago—can only be attained on the very condition that knowledge be attained of His fresh blessings, fresh miracles, and fresh manifestations of His Power; otherwise, it would have to be said that He is not the same God as He once was, or, that He has lost the powers that He once used to possess. Hence, the faith of these people—deprived of fresh blessings and fresh miracles of God and who believe His powers are left behind and did not advance [to the future]—amounts to nothing at all. Finally, it should also be remembered that the twenty-three year delay in the publication of the remaining part of Barahin-e-Ahmadiyya was not meaningless and in vain. Rather, there was this wisdom in it that the fifth part was not to be published in the world until all those matters became manifest regarding which there are prophecies con- tained in the earlier parts of Barahin-e-Ahmadiyya; for, the earlier