بسم اللہ الرحمٰن الرحیم

Revelation and the Unseen

Has God created man so ill-fated and unfortunate that, in this world, he is to remain wholly disappointed and hopeless in obtaining full satisfaction of the cognition of God which his soul desires and his heart longs for, and for the attainment of which his heart and soul are filled with eagerness? Is there not one soul among the thousands of you who can realize that the doors of divine cognition—which are only opened by God—cannot be opened by human faculties, and that God’s own proclamation, ‘I am Present’, cannot be equalled by the hypothetical conjectures of human beings? Undoubtedly, God’s affirmation of His own Being is like a manifestation of God, but man’s saying so by conjecture is not the same; and since our conjectures based on reason cannot equal God’s Word, which points specifically toward His distinct Being, then why is His Word not needed for the perfection of certainty? Are your hearts not awakened by observing this obvious disparity? (Barahin-e-Ahmadiyya. Part 4. pg. 80) 

The second reason which deters the followers of mere reason from hastening to become atheists is the blessing of the revelation of God and the rays of the sun of the Divine Word, which have proclaimed the existence of God throughout the world, and the perpetual rain of which has established hundreds of thousands of God-fearing souls upon a firm belief in the existence of God and has made a profound impact on millions of hearts. Since the loud voices of these solid and timeless testimonies have permeated the hearing faculty of all human beings and those lovely voices have so penetrated every chord of their hearing that even if an ignorant and unlettered man—who does not even know the word ‘reason’ nor is aware of what ‘argument’ is—is questioned whether God exists or not, he would consider the questioner to be absolutely stupid. He would be found to have such a strong faith in the existence of God that if all of the followers of mere reason were placed on one side of a scale and he on the other, his certainty of faith would weigh much heavier. And the irony is that, unlike the rationalists and philosophers, he is not aware of any argument; indeed, he is absolutely unaware of what it is that is called ‘argument’, ‘proof ’, or ‘clinching of the argument’, or ‘deductive reasoning’.  (Barahin-e-Ahmadiyya. Part 4. pg. 90) 

The Promised Messiah (a.s) says: 

Zikr-e-Habib – pg. 187

The Promised Messiah (a.s) says:


Zikr-e-Habib – pg. 194