Barahin-e-Ahmadiyya-Parts1-2

Part two
109
support of the truth of his scripture, presents an argument that
is not contained in the scripture itself, this shall be taken as an
admission that the scripture, which this person fancies as the
Word of God, fails to meet this condition of the challenge.
Fourthly, let the readers also bear in mind that this book has
been written in a spirit of great civility, decency and courtesy, and
does not contain any derogatory remarks about any holy personage
or founder of a faith. I am personally appalled by the use of
such words, either directly or by implication, and I believe that
anyone who resorts to them is extremely evil and mischievous. I
would, therefore, like to appeal to all good-natured people that,
should they choose to reply to my challenge, they ought to exercise
in the course of their writings such civilized manner as is
worthy of any civilized and decent person. They should refrain
completely from uncivil and derogatory language and disparaging
remarks about holy personages, Prophets or Messengers. To
write a religious discourse is a very sensitive matter in which no
are wasted or used excessively or insufficiently. one of these—the very
crown of humanity—is the power of reason, the correct use of which
makes a man truly human and opens for him the door to excellence
and limitless progress.
It is obvious that if a revealed book does not uphold and protect
man’s faculty of reason, but rather discourages its use, such a book,
instead of cultivating human faculties, would become an impediment
in their balanced use. Instead of helping and supporting human faculties,
it would stultify and misdirect them. It would not deserve to
be called knowledge or wisdom, for it would only be a collection of
myths, irrational beliefs and naive expectations. Anyone who follows
such scriptures is like a daydreamer who hopes to reap what he has not
sown. obviously, a book that can only flourish by suppressing reason
can bring no good to mankind.—Author