Barahin-e-Ahmadiyya Part IV — Page 241
Footnote Number Eleven 241 are juxtaposed directly to divine mercy with the result that the light of divine grace descends upon them. The second category of people are those who deliberately adopt the way of opposition and, like enemies, turn their faces away from God. Then God also turns His face away from them and does not turn to them with mercy, the reason being that the hostility, disgust, anger, wrath, and displeasure embedded within their hearts against God become a barrier between them and God. This state is called gha d ab-e-il a h i [divine wrath]. God Almighty refers to it in the words 1 ِرْيَغ ِبْوُضْغَمْلا ْمِهْيَلَع [‘Not of those who incurred Your wrath’]. The third category of people are those who are indifferent towards God and do not seek Him with eagerness and effort. God, too, disre- gards them and does not lead them to His way; for, they themselves are slack in seeking the path and do not make themselves worthy of that grace that has been appointed in the eternal law of God for those who strive and work hard. This state is called idl a l-e-il a h i [divine mis- guidance], meaning that God adjudges them to be misguided as they did not seek the ways of guidance through effort and hard work and, therefore, God, in accordance with His eternal law, did not grant them guidance and deprived them of His support. This indication is pointed out where He says: َو اَل َنْيِّلٓاَّضلا [‘Nor of those who have gone astray’]. The summary and gist of these three verities is that just as man has three states [of relationship] with God, so does God treat them differently, in accordance with each state. As for those who are pleased with Him and seek Him with true love of heart and sincerity, God is also pleased with them and sheds the light of His pleasure upon them. Those people who turn away from Him and deliberately choose to oppose Him, God also treats them like opponents, and those who are slack and neglectful in seeking Him, God is also indifferent towards them and leaves them in misguidance. In short, as man observes his face in a mirror and beholds it as it 1. S u rah al-F a ti h ah, 1:7 [Publisher]