The external evidence of the truth and superiority of the Holy Qur’an is of four types. One, that is derived from those matters which need to be reformed; and second, that is derived from those matters which need to be perfected; and third, which is derived from matters which manifest the power of God; and fourth, which is derived from matters relating to the unseen. The internal evidence of the truth and superiority of the Holy Qur’an is all derived from matters manifesting the Power of God.
Matters that need to be reformed are false doctrines which people have adopted in place of true doctrines and righteous action, and which have become so widespread that Divine favour should address itself to their reform.
Matters that need to be perfected relate to the teachings which are found in a defective condition in all revealed books, and whose defectiveness and imperfection are manifested by comparison with perfect teachings and which, therefore, demand a revealed Book which should perfect them.
Matters which Manifest the Power of God are of two kinds. One, external, by which are meant matters which are created by God without any human planning and which invest every particle with that majesty, dignity and greatness, the acquisition of which is impossible according to reason and the like of which is not to be found anywhere in the world.
Secondly, internal. By these are meant those beauties of form and meaning of the revealed Book which cannot be matched by human faculties and which, by being in fact matchless and peerless, point to a Unique and All-Powerful One and are thus a mirror pointing to God.
By matters relating to the unseen are meant matters which proceed from the tongue of a person with regard to whom it is certain that their exposition is beyond his power. That is to say, by comparing them with the circumstances of that person it becomes obvious that they are neither natural to him nor could have been acquired by observation or reflection; nor should it be possible to imagine that he could have obtained knowledge of them from one who was familiar with them. They may not be matters which are beyond the power of another person. Thus they are relative matters, that is to say, when they are attributed to some particular person they can be considered as relating to unseen and when they are attributed to some other persons they have not this quality.
[Brahin-e-Ahmadiyya, Ruhani Khaza’in, Vol. 1, pp. 143-145]
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