Barahin-e-Ahmadiyya Part V — Page 409
APPE N DI X to B AR Ā H Ī N-E-A H M ADIY YA — PART F IV E 409 of God Almighty that he should lose his own self entirely, yet despite achieving such great reformation, he cannot be the recipient of reve- lation like the mother of M u s a ? Can any reasonable person attribute such miserliness to God Almighty? My only response to such people is: َ ْن ی ِ لَعْنَة ُ الل ِّٰ عَلَی الْكٰذِب [‘The curse of Allah be upon the liars’]. The truth is that when these people became wholly the insects of the earth, and the only signs of Islam left in them were their turbans, beards, circumcision, a few verbal affirmations, and mere formalities of observing the ritual Prayers and fasting, God Almighty deformed their hearts and thousands of veils of darkness fell upon their eyes, and their hearts became dead. And they came to be bereft of any living exam- ples of people who are alive spiritually. Helpless and forlorn, they thus denied the possibility of converse with the Divine. And this denial is, in truth, a denial of Islam; however, since their hearts are dead, they do not realize their own miserable condition. These fools do not realize that if this is how things stand, then what is there to distinguish Islam from other religions? As it is, even the Brahm u Samajists say that they believe God Almighty to be One and without partner. Likewise, they do not believe in reincarnation, do not commit idolatry, believe in the Day of Reckoning, and affirm that ُ ل َ إِلـٰه َ إِل َّ هللا [‘There is no one worthy of worship except Allah’]. So, when the Brahm u s share all these qualities with the Muslims, and the Muslims cannot attain spiritual advancement greater than them, then what would be the difference between them and the Brahm u s? If—God forbid—Islam is a religion that does not bestow any dis- tinctive favour and confines itself to the extent of human thought, it cannot be taken as being from God Almighty. When there is a person whose beliefs conform to the holy creed of Islam, with the exception that he considers the Holy Prophet, may peace and blessings of Allah be upon him, to be an impostor—as do the Brahm u Sam aj ists—what can a Muslim who thinks like this claim before such a person, by way of a distinction of his faith, which is not mere tales and fables but is such