Haqiqatul-Wahi (The Philosophy of Divine Revelation) — Page 342
342 HAQIQATUL-WAḤI—THE PHILOSOPHY OF DIVINE REVELATION divine revelation had descended, and had been written down by the pen of Sayyed Fadl Shāh of Lahore. 1* In it I was given to understand that it is related to the wall that had been erected by Imām-ud-Din, the case pertaining to which was pending in court, and I was made to understand that in the end victory would be ours in this case. So, I announced this revelation from God to a large number of my followers and informed them of its meaning and the occasion of its revelation. They were also published in al-Hakam and I told everyone that, though the case appeared hopeless, God Almighty would create the means whereby we would win, for such indeed was the sum and substance of the revelation from Allah. I will now write the text of this revelation from Allah, along with its translation. It is as follows: الرَّحَى تَدُورُ وَيَنْزِلُ الْقَضَاءُ إِنَّ فَضْلَ اللَّهِ لَاتٍ وَّلَيْسَ لِأَحَدٍ أَنْ يُرَدُّ مَا أَتَى قُلْ إِنْ وَرَبِّي إِنَّهُ لَحَقِّ لَّا يَتَبَدَّلُ وَ لَا يَخْفَى وَيَنْزِلُ مَا تَعْجَبُ مِنْهُ، وَحَى مِّنْ رَّبِّ السَّمَاوَاتِ الْعُلى. إِنَّ رَبِّي لَا يَضِلُّ وَلَا يَنْسى ظَفَرٌ مُّبِينٌ. وَإِنَّمَا يُؤَخِّرُهُمْ إِلى أَجَلٍ مُّسَمًّى. أَنْتَ مَعِيَ وَأَنَا مَعَكَ. قُلِ اللَّهُ ثُمَّ ذَرْهُ فِي غَيْهِ يَتَمَطَّى. إِنَّهُ مَعَكَ وَإِنَّهُ يَعْلَمُ السِّرَّ وَمَا أَخْفَى لَا إِلَهَ إِلَّا هُوَ يَعْلَمُ كُلَّ شَيْءٍ وَيَزى. إِنَّ اللهَ مَعَ الَّذِينَ اتَّقَوا والَّذِينَ هُمْ يُحْسِنُونَ الْحُسْنَى إِنَّا أَرْسَلْنَا أَحْمَدَ إِلَى قَوْمِهِ فَأَعْرَضُوا وَقَالُوْا كَذَّابٌ أَشِرٌ. وَ جَعَلُوْا يَشْهَدُونَ عَلَيْهِ وَيَسِيلُوْنَ إِلَيْهِ كَمَاءٍ مُنْهَمِرٍ. إِنَّ حِبِّي قَرِيْبٌ. إِنَّهُ قَرِيْبٌ مُّسْتَتِرُ. 1. Footnote: The state of drowsiness at the time of divine revelation is also a supernormal phenomenon. It is not brought about by physical causes of the body. Whenever it is required, drowsiness comes about merely by the prov- idence at the time of need and prayer. Material causes have nothing to do with it. This refutes the doctrine of the Āryah Samājists, because they confine human life and the chain of all events to physical causes. This is why they do not believe that something can come out of nothing. According to them, for the manifestation of anything, existence of a physical cause is a must. Incidentally, it also proves that they deny God's revelation too. (Author) 2. It is peculiar that the good news contained in this revelation opens with the word faḍl and the name of the person who took down the revelation as it came was also Faḍl [meaning ‘grace']. (Author)