Barahin-e-Ahmadiyya Part V — Page 407
APPE N DI X to B AR Ā H Ī N-E-A H M ADIY YA — PART F IV E 407 this Ummah, all the doors of heavenly bliss would also have to be shut upon it. But, ‘divine converse and discourse’ does not meant such words of speech regarding which even the recipient himself is unsure whether they come from Satan or from the Gracious Lord. Indeed, words that are so devoid of blessings that even Satan could have a part in them should be considered to be satanic. Almighty God’s luminous, blessed, and sweet words cannot be similar to the words of Satan. Hearts that have nothing satanic in them and have been perfectly purified, receive revelations in which Satan has no part. Satan only descends upon the unclean hearts that have within them the impurity that Satan has. The words of the Pure One descend upon pure hearts, while the impure receive the words of the impure one [i. e. Satan]. And if the recipient is confused about his revelation, and cannot tell whether it comes from Satan or from God, it will prove to be disas- trous for him, for it is quite possible that he might, on the basis of that revelation, declare a pious one to be evil, even though the revelation is from Satan, and it is also possible that he might declare an evil one to be pious, even though such information may be entirely from Satan. Likewise, it is possible that he may follow a commandment he has received through revelation, considering it to be from God, whereas in fact it is from Satan. And, contrarily, he might ignore a commandment thinking it to be from Satan, whereas it is in fact from God Almighty. It is evident that without a decisive judgement, i. e. unless and until the heart is filled with certainty that a particular command is indeed from God, one cannot call forth one’s full determination to carry it out, more so because these commands at times pertain to matters that are apparently contrary to the Shariah; for instance, in the case of Khi d r there were many objections as far as the Law was concerned, for in no Law given by any Prophet do you find the command to kill an inno- cent child. Therefore, if Khi d r did not have firm conviction that the revelation was from God, he would never have killed him. Similarly, if the mother of M u s a was not certain that the revelation was from God Almighty, she would never have placed her child in the river.