Barahin-e-Ahmadiyya Part IV — Page 221
Footnote Number Eleven 221 [ M a liku-Yaumid-D i n ]. It refers to the excellent and perfect recom- pense which is free from all tests and trials, intervention of means, neg- ligence, and lies; and is cleansed of all impurity, foulness, uncertainty, doubt, and defect, and is a display of the highest manifestations—its Master, too, is the same Allah, the Omnipotent, and He certainly does not lack the power to make manifest His perfect recompense, which is as bright as the day. The purpose of the One True God in manifesting this grand verity is to make the following matters clear to everyone as a certainty by experience. The first is that the recompense is real and certain; it is imposed on His creatures by their True Lord and by His special will. However, its full manifestation is not possible in this present life because it is unclear to common people within the world why they are undergoing good and evil, comfort and pain, and by whose will and authority. No one hears a voice telling him that he is being accorded his due, nor does anyone observe or feel that whatever he is passing through is the recompense of his actions. Secondly, from this verity, it is intended to bring about a realization that material means amount to nothing and the True Operator [of the universe] is God and He is the only Grand Being who is the Source of all graces and Master of all recompense. Thirdly, it is desired to expound in this verity what the greatest bliss is, as well as the greatest misfortune. Meaning that, the greatest bliss is the condition of supreme triumph in which light, joy, pleasure, and comfort encompass the inside and outside, and the body and soul of a person, and no limb or faculty is deprived of it. And the great misfor- tune is the painful torment which—in consequence of disobedience, impurity, alienation, and separation [from God]—is set ablaze within hearts and envelops the bodies, and the whole being feels as if it is on fire and in hell. These grand manifestations cannot be demonstrated in this world because this narrow, constricted, and opaque world— which, being wrapped in the mantle of physical means—is in a defec- tive condition and cannot bear their manifestation. Rather, this world