Barahin-e-Ahmadiyya Part IV — Page 218
BarĀhĪn-e-a H madiyya — Part Four 218 experienced by human beings on that Day will proceed directly from God Almighty, and He alone will be, in truth, the sole Master of all symbolic manifestations. In other words, meeting with Him or sepa- rating from Him will be the cause of eternal bliss or eternal misfor- tune. Thus, those who had believed in His Being, adhered to Tau hi d [Oneness of God] and had dyed their hearts in His pure love, will have the light of the Perfect Being’s mercy descend upon them clearly and openly; and those who had not attained the faith and love of God will be deprived of this delight and comfort and will be cast into painful torment. These are the four types of divine grace that I have described in detail. It is now obvious that to place the attribute رحمٰن [ Ra h m a n ] before the attribute رحیم [ Ra hi m ] is absolutely necessary and demanded by the rule of perfect eloquence. For, when the book of nature is studied, first of all, the universal rub u biyyat of God Almighty is noticed, then His ra h m a niyyat, and thereafter His ra hi miyyat, and finally His being ن ی وم الد ی مٰلك [ M a liku-Yaumid-D i n ], and perfect eloquence demands that the order followed in the book of nature should also be kept in view in the Revealed Book. For, reversing the natural arrangement in compo- sition is tantamount to reversing the law of nature and reversing the natural order. For an eloquent composition, it is absolutely necessary that the order of the composition should mirror the order of nature as if to reflect it accurately, and whatever has natural and factual priorities should have precedence in description also. So, this verse under consid- eration possesses the highest eloquence that, despite conforming to the norms of perfect fluency and rhetoric, it fully depicts the natural order [of these attributes] and follows the order which everyone possessing insight would observe in the order of the universe. Is this not the most straightforward way that the order in which the bounties of Allah appear in the book of nature should be followed also in the Revealed Book? To raise an objection against such an excellent and wise order is, in fact, the characteristic of the blind ones who have simultaneously lost both their sight and insight.