The Mirror of the Excellences of Islam — Page 294
ARGUMENT FOR SAYYED AHMAD KHAN 293 The answer to the question as to why these matters pertaining to faith have been kept a secret, is the very same as I have just stated that, the mercy, forgiveness, and grace of Almighty God has made these mysteries the path of salvation for man; for, Almighty God who is the Cause of all causes, His angels who are the planners of things under the command of God, the Day of Reckoning which is the Day of the manifestation of supreme power, Heaven, Hell, and the true reality of Prophethood, Messengership, and wahy were concealed from the view of the intellectuals. He gave knowledge of these facts to His unlettered servants, on whom He bestowed the crown of Prophethood and the robe of Messengership, and sent to the world to convey the invitation of faith. Then, everyone who took such a servant of His as the true bearer of news, and believed in them, were called 'believers' and they attained salvation, but those who questioned, worshipping reason and logic, became dead, kāfir [disbelievers], and losers of both this world and the Hereafter, their abode being Hell. But here, no one must deceive themselves into believing that this call to faith is based on compulsion, or that it places a burden on man which he is unable to bear, because—as I have already stated in this and in previous writings-these matters pertaining to faith are accom- panied by such pointers that are a source of satisfaction for a seeker of truth, which are considered equivalent to arguments and proof by a reasonable man, and which kill and destroy superstition and philoso- phy. The call again, coming from the mouth of one who has with him heavenly light, blessings, and miracles, and who is supported by extraor- dinary events, undoubtedly gives to the Faith of a reasonable man a unique brilliance if he only but turns his attention to such blessings. This is the philosophy of faith which I have presented. The Word of Almighty God teaches us to have faith so that we may deserve sal- vation. It does not guide us to demand philosophical arguments and proofs of a conclusive character in support of the doctrines that the Prophet, peace be upon him, taught regarding these matters. It does not tell us not to believe in these truths until and unless they are clear