It is a false and stinking notion that belief in the Unity of God can be achieved otherwise than through the Holy Prophet [peace and blessings of Allah be on him]; nor can man achieve salvation without it. How can there be faith in the Unity of God unless there is perfect certainty with regard to His existence? Be sure, therefore, that belief in the Unity of God can be achieved only through a Prophet, as our Holy Prophet [peace and blessings of Allah be on him] convinced the atheists and pagans of Arabia of the existence of God Almighty by showing them thousands of heavenly signs. Up till today, the true and perfect followers of the Holy Prophet [peace and blessings of Allah be on him] present those signs to the atheists.
The truth is that till a person observes the living powers of the Living God, Satan does not depart from his heart, nor does true Unity enter into it, nor can he believe with certainty in the existence of God. This holy and perfect Unity is appreciated only through the Holy Prophet [peace and blessings of Allah be on him].
[Haqiqat-ul-Wahi, Ruhani Khaza’in, Vol. 22, pp. 120-121]
[Haqiqat-ul-Wahi, Ruhani Khaza’in, Vol. 22, pp. 120-121]
It is not within the power of man to comprehend all the activities of the Divine, as they are above reason, intellect and imagination. A man should not be proud of his pittance of knowledge that he has to some degree comprehended the system of cause and effect, inasmuch as that knowledge of his is very limited, as if it were a millionth part of one drop out of the ocean. The truth is that as God Almighty Himself is unbounded His activities are unbounded also. It is beyond and above human power to reach the reality of every activity of God.
Contemplating His eternal attributes we can, however, affirm that as Divine attributes have never fallen into disuse, therefore, in God's creation, some species have always existed in one form or the other; but any eternal personal coexistence (with God—Ed.) is false. It is to be remembered that, like His attribute of creation, His attribute of destruction has always been in operation all the time and that also has never fallen into disuse.
The philosophers have put forth every effort to bring the creation of heavenly and earthly bodies within the purview of their physical laws and to establish the source of all creation, but they have utterly failed to do so. Whatever they have gathered together as the result of their physical research is quite incomplete and defective. That is why they have not been able to adhere to their theories throughout and have always changed them about. As their research is confined entirely to their reason and speculation and they receive no help from God, they cannot emerge out of their darkness. No one can truly recognize God till he understands that there are numberless activities of the Divine which are far beyond and above human power, reason, and speculation. Before reaching this stage of understanding, a person is either an atheist and has no faith in God, or if he does believe in God, that god is the result of his own reasoning and is not the God Who manifests His Own Being and the mysteries of Whose powers are so numerous that human reason cannot encompass them. Since God has bestowed upon me the knowledge that His powers are wonderful, that they have depth upon depth and are beyond of beyond, and are outside comprehension, I have always considered the philosophers to be rank disbelievers and secret atheists. It is my personal observation, and I have had experience of such wonderful Divine powers, that we can only describe them as something coming into existence out of non-existence. I have described some instances of these signs at some other places. He who has not observed this wonder of Divine power has observed nothing. We do not believe in a god whose powers are limited by our reason and speculation and there is nothing beyond. We believe in the God Whose powers, like His Being, are unlimited, unconfined, and unending.
[Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 280-282]
[Chashma-e-Ma‘rifat, Ruhani Khaza’in, Vol. 23, pp. 280-282]
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