Haqiqatul-Wahi (The Philosophy of Divine Revelation) — Page 14
14 HAQIQATUL-WAḤI-THE PHILOSOPHY OF DIVINE REVELATION ☆ possibly understand the reality of prophethood since they were com- pletely unacquainted with this phenomenon. They could say that they were totally unaware of the essence of prophethood and their nature was not given any example to understand it; therefore, how could they possibly comprehend this concealed truth? Thus has it been the way of God from antiquity and ever since the foundation was laid for the cre- ation of this world that ordinary people-irrespective of being good or bad, being righteous or disobedient, being the follower of a true faith or a false one-are also shown some true dreams or vouchsafed true revelations so that their concept and conjecture, which derives from hearsay and imitation of others, may reach the level of 'ilmul-yaqin [knowledge by inference] 1 and they may have personal experience which should help spiritual progress. To this end, the Omniscient One has fashioned the human brain in such a way, and endowed it with such spiritual faculties, that it can experience some true dreams and can receive some true revelations. However, those true dreams and true revelations are not an indication of any greatness or esteemed status, but are only pathways to progress acting merely as samples. If such dreams and revelations signify anything, it is only that such a person has the right nature, unless he is ruined by carnal passions. It is implied by such a nature that the person can advance [spiritually] if no barri- ers and screens are encountered. To illustrate, there may be a tract of land which shows signs of having underground water, but the water lies buried beneath several layers of earth and is admixed with many forms of sludge; and the water that is pure, pleasant, and usable cannot be reached without a great deal of labour and many days of digging the earth. Therefore, it is the height of insolence, absurdity, and misfortune 1. Knowledge is of three kinds: (1) First: ‘ilmul-yaqin, [knowledge by in- ference] which is akin to seeing smoke rise from a distance and deducing that there must be a fire at that spot; (2) Second: 'ainul-yaqin [certainty by sight], which is akin to seeing that fire with one's own eyes; and (3) Third: ḥaqqul-yaqin, [true certainty] which is akin to feeling its heat by putting one's hand in that fire. (Author)