Kitab-i-Iqan/Page6/GPT4 115: Difference between revisions
(Created page with "Another point to consider is that the term 'sovereignty' primarily refers to the encompassing power and authority of that august Personage over all possible realities, whether it outwardly manifests as visible dominance or not. The expression of this dominion depends entirely on His own will and purpose. It is known that the sovereignty, wealth, life, death, resurrection, and dispersion mentioned in previous scriptures do not refer to the literal concepts that people to...") |
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And another point is that the sovereignty in question is His Holiness's encompassing power and authority over all possible things, whether it manifests in the physical world as overt rule or not. This is subject to His Holiness's own will and discretion. However, it is well known that the sovereignty, wealth, life, death, resurrection, and recompense mentioned in earlier texts do not refer to what people nowadays understand and perceive. Instead, the sovereignty referred to is a kind of sovereignty that becomes apparent on its own, for its own sake, during the days of the manifestation of each of the suns of truth. It is a kind of internal encompassment that encompasses all who are in the heavens and the earth, and then it appears in the physical world according to the capacity of existence, time, and creation, as can be seen in the current apparent and manifest rule of the Holy Messenger among the people. And at first, the state of His Holiness was as you have heard. Consider how much the infidels and the misguided - who were the scholars of that era and their associates - imposed upon that innate nature and naive clay. Think of how much rubble and thorns they scattered on the path of His Holiness. And it is clear that these individuals, with their wicked, satanic suspicions, thought that by causing harm to that eternal edifice they were paving the way for their own salvation, because all the scholars of the era, like Abdullah Ubay, Abu Amir the Monk, Ka'b ibn Ashraf, and Nadir ibn Harith, all denied His Holiness, accusing him of madness and slandering him, and attributing to him things that God forbid should ever be recorded by a pen or carried on tablets. Indeed, these false accusations caused people to harm His Holiness. It is clear and evident that if the scholars of the time reject and discard someone, and do not consider them a believer, what befalls that person is what happened and was seen with this servant. | |||
It is evident that if the scholars of the time reject and | |||
Latest revision as of 19:26, 11 June 2023
And another point is that the sovereignty in question is His Holiness's encompassing power and authority over all possible things, whether it manifests in the physical world as overt rule or not. This is subject to His Holiness's own will and discretion. However, it is well known that the sovereignty, wealth, life, death, resurrection, and recompense mentioned in earlier texts do not refer to what people nowadays understand and perceive. Instead, the sovereignty referred to is a kind of sovereignty that becomes apparent on its own, for its own sake, during the days of the manifestation of each of the suns of truth. It is a kind of internal encompassment that encompasses all who are in the heavens and the earth, and then it appears in the physical world according to the capacity of existence, time, and creation, as can be seen in the current apparent and manifest rule of the Holy Messenger among the people. And at first, the state of His Holiness was as you have heard. Consider how much the infidels and the misguided - who were the scholars of that era and their associates - imposed upon that innate nature and naive clay. Think of how much rubble and thorns they scattered on the path of His Holiness. And it is clear that these individuals, with their wicked, satanic suspicions, thought that by causing harm to that eternal edifice they were paving the way for their own salvation, because all the scholars of the era, like Abdullah Ubay, Abu Amir the Monk, Ka'b ibn Ashraf, and Nadir ibn Harith, all denied His Holiness, accusing him of madness and slandering him, and attributing to him things that God forbid should ever be recorded by a pen or carried on tablets. Indeed, these false accusations caused people to harm His Holiness. It is clear and evident that if the scholars of the time reject and discard someone, and do not consider them a believer, what befalls that person is what happened and was seen with this servant.