Barahin-e-Ahmadiyya Part V — Page 408
B AR Ā H Ī N-E-A H M ADIY YA — PART F IV E 408 Obviously, therefore, how can a person take pride in such revela- tion—and how can man be safe from its harm—that at times he thinks is from God Almighty, and at other times imagines to be from Satan? Such a revelation would be ruinous to both life and faith. It would be a tribulation that would sooner or later destroy such a person. God Almighty would never allow those of His servants who have cut them- selves off from the baser self, have become totally His, and for whom the fire of His love has consumed all else, to be caught in the clutches of Satan. And the truth is that just as there is a clear distinction between light and darkness, so is there a clear difference between satanic insinu- ations and holy revelation from God Almighty. Some superficial clerics go so far in their denial that they assert that the door of revelation from Allah is closed altogether and it is not at all in the lot of this unfortunate Ummah to perfect its faith by acquiring this bounty and then act righteously under the attraction of this faith. The answer to such thinking is that if the Muslims are indeed so unfortunate and blind and are the worst of people, why have they been named the best of people by God? The truth is that those who think like this are themselves foolish and stupid. In fact, just as God Almighty has taught the Muslims the prayer that is set out in S u rah al-F a ti h ah, He has also designed to bestow upon them the bounty that was bestowed upon the Prophets; that is to say, the bounty of converse with the Divine, which is the fountainhead of all bounties. Has God Almighty merely deceived us by teaching us this prayer? What good can there be in a useless and fallen people who are inferior even to the womenfolk of the Children of Israel? Obviously, the mother of Hadrat M u s a and the mother of Hadrat ‘ I s a were both women and, as our opponents believe, they were not Prophets. Yet they were favoured with unequivocal converse and discourse with Almighty God. So now, is it to be imagined that if a Muslim were to be so perfect in the purity of his soul as to develop the heart of Ibr a h i m; and were to be so obedient to God Almighty as to cast aside his ego altogether; and were to be so absorbed in the love