The Essence of Islam – Volume I — Page 414
414 Essence of Islam-1 It is obvious that a person whose understanding is con- fined to the visible and is subject to many mistakes, occupies a very low intellectual position in contrast with one whose understanding has arrived at the stage of the self-obvious. It is quite clear that beyond the stage of observation and reflection, there is the stage of self- evidence and certainty. Matters that are discovered through observation and reflection may become self- obvious and self-displaying through some other means. Thus, the stage of self-obviousness is possible according to reason, and though Brahmū Samājists deny its exis- tence they admit that if it is found externally it would doubtless be higher and more perfect, and that the defi- ciencies that are left in observation and reflection would be filled only at that stage. Everyone can understand that a matter being established as self-obvious is a higher and more perfect stage than the stage of reflection. For instance, though by observa- tion of the creation a wise and good-natured person can think that all this should have a Creator, yet the obvious and bright way of Divine understanding, which is a strong argument in support of His existence, is that His creatures receive revelation, and before the end of the reality of things is disclosed they are made aware of it, and God responds to their supplications. God holds con- verse with them, the facts of the after-life are revealed to them in visions, they are informed of the true reality of reward and punishment, and many other types of myster- ies relating to the life after death are disclosed to them. There is no doubt that all these matters carry certainty to a perfect and complete stage and carry one from the low- lying areas of reflection to the high minaret of obvious- ness. Converse with the Divine is the highest experience