The purpose of prophetic miracles

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The God of Islam is a powerful God. No one has the right to object against His powers. The miracles manifested by Prophets, peace be upon them, are also for the very reason that they are beyond the understanding of human experience; and when a person witnesses these extraordinary happenings, they are compelled to admit at the outset that these miracles are from God Almighty. However, if such a person employs his reason alone, and does not benefit from divine understanding, both avenues are blocked completely. On the one hand, a person will reject miracles, and on the other hand, flaunt his own defective reason. As a result, these foolish people toil to comprehend the intricate reality at the heart of miracles, the philosophy of which cannot be discovered by earthly intellect and superficial logic. This then drives an individual to further denial until such a one begins to reject the very essence of prophethood itself and gathers a collection of doubts and objections that become the cause of his misfortune. At times, they state that this man is also one like us, he eats, drinks and has physical needs. How then can his faculties be greater than ours? How can his spiritual power and influence in the acceptance of his prayers be so distinct? Alas! These people make such statements and level allegations, which as I have mentioned, cause them to reject the very nature of prophethood as well. This example requires contemplation and comprehension in that the belief of such people is scant, and yet they vigorously raise objections. Now if such behaviour is not a deliberate and clear rejection of the existence of Prophets then what is? Do they pride themselves on such intellect and learning whereby they have become atheists and idol-worshippers after being dubbed philosophers? The hidden powers of Allah Almighty cannot manifest their marvel without revelation and divine inspiration. It is only through revelation and divine inspiration that they are brought to light.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, p. 90)

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