بند صد و پنجاه و یکم
And were they to say that by “divine Presence” is meant the “Secondary Revelation of God,” interpreted as the “Holy Outpouring,” this is admittedly applicable to the world of creation, that is, in the realm of the primal and original manifestation of God.
بند صد و پنجاه و دوم
This is the meaning of the “Day of Resurrection,” spoken of in all the scriptures, and announced unto all people. Reflect, can a more precious, a mightier, and more glorious day than this be conceived, so that man should willingly forego its grace, and deprive himself of its bounties, which like unto vernal showers are raining from the heaven of mercy upon all mankind?
بند صد و پنجاه و سوم
Strive, therefore, O my brother, to grasp the meaning of “Resurrection,” and cleanse thine ears from the idle sayings of these rejected people. Shouldst thou step into the realm of complete detachment, thou wilt readily testify that no day is mightier than this Day, and that no resurrection more awful than this Resurrection can ever be conceived.
بند صد و پنجاه و چهارم
Consider, how can he that faileth in the day of God’s Revelation to attain unto the grace of the “Divine Presence” and to recognize His Manifestation, be justly called learned, though he may have spent aeons in the pursuit of knowledge, and acquired all the limited and material learning of men? It is surely evident that he can in no wise be regarded as possessed of true knowledge.
بند صد و پنجاه و پنج
This station is also one of the signs of the Day of Revelation; even as it is said: “The abased amongst you, He shall exalt; and they that are exalted, He shall abase.”
بند صد و پنجاه و ششم
O my friend, were the bird of thy mind to explore the heavens of the Revelation of the Qur’án, were it to contemplate the realm of divine knowledge unfolded therein, thou wouldst assuredly find unnumbered doors of knowledge set open before thee.
بند صد و پنجاه و هفتم
And it came to pass that on a certain day a number of the opponents of that peerless Beauty, those that had strayed far from God’s imperishable Sanctuary, scornfully spoke these words unto Muhammad: “Verily, God hath entered into a covenant with us that we are not to credit an apostle until he present us a sacrifice which fire out of heaven shall devour.”
بند صد و پنجاه و هشتم
from the meads of mercy, may waft upon thee the fragrance of the Beloved’s utterance, and cause thy soul to attain the Ridván of understanding. As the wayward of every age have failed to fathom the deeper import of these weighty and pregnant utterances, and imagined the answer of the Prophets of God to be irrelevant to the questions they asked them, they therefore have attributed ignorance and folly to those Essences of knowledge and understanding.
بند صد و پنجاه و نهم
Likewise, Muhammad, in another verse, uttereth His protest against the people of that age. He saith: “Although they had before prayed for victory over those who believed not, yet when there came unto them, He of Whom they had knowledge, they disbelieved in Him.
بند صد و پنجاه
And were they to maintain that by “divine Presence” is meant the “Specific Revelation of God,” expressed by certain Súfís as the “Most Holy Outpouring,” if this be in the Essence Itself, it is evident that it hath been eternally in the divine Knowledge.
بند صد و شصتم
Strive therefore to comprehend the meaning of “return” which hath been so explicitly revealed in the Qur’án itself, and which none hath as yet understood.
بند صد و شصت و یکم
Furthermore, it is evident to thee that the Bearers of the trust of God are made manifest unto the peoples of the earth as the Exponents of a new Cause and the Bearers of a new Message.