Barahin-e-Ahmadiyya Part IV — Page 216
BarĀhĪn-e-a H madiyya — Part Four 216 manifestation of the supreme splendours, which call for the witnessing of the True Benefactor’s beauty as unveiled and at the stage of certainty by experience. Thus, no degree of s huh u d [observation], z uh u r [man- ifestation], and yaq i n [certainty] should be left out; there should be no intervention of any usual [material] means; and every subtlety of perfect cognizance should move from a potential faculty into actual realisation. Moreover, the manifestation of the grace should be such a clear and unequivocal reality that God Himself should have conveyed that it is free from the blemish of every test and trial. Furthermore, this grace should carry with it such high and perfect delights whose con- dition of purity and perfection takes such a complete and everlasting possession of one’s heart and soul, outside and inside, body and life, and every spiritual and physical faculty, the exceeding of which cannot possibly be conceived by reason, imagination, or fancy. This world—which is defective in its essence, clouded in its appear- ance, mortal in its being, doubtful in its condition, and limited in its capacity—cannot bear these grand manifestations, pure light, and eternal bounties, nor can it comprehend those full, perfect, and endur- ing auroras. Rather, for this manifestation, another world is needed, which is pure and completely free from the darkness of intervening means and is a manifestation of the complete and perfect power of the One Supreme Being. However, a foretaste of this most special grace is granted in this very life to those perfect persons who tread wholeheart- edly upon the path of righteousness; and, discarding all personal desires and inclinations, lean wholly towards God. They annihilate themselves before their death, and though they appear to be in this world, in real- ity they live in another world. Thus, as they wean their minds away from all worldly means and, by abolishing human ways and values and turning their faces away from everything other than Allah, adopt an extraordinary way of life, the Benevolent God also treats them in like fashion and manifests His special light to them in an extraordinary manner, which cannot be manifested to others except after death. In short, for the reasons described above, they experience, to