haply there may flow from this pen that which shall quicken the souls of
men, that they may all arise from their beds of heedlessness and hearken
unto the rustling of the leaves of Paradise, from the tree which the hand
of divine power hath, by the permission of God, planted in the Ridván of
the All-Glorious.

To them that are endowed with understanding, it is clear and manifest that
when the fire of the love of Jesus consumed the veils of Jewish
limitations, and His authority was made apparent and partially enforced,
He the Revealer of the unseen Beauty, addressing one day His disciples,
referred unto His passing, and, kindling in their hearts the fire of
bereavement, said unto them: “I go away and come again unto you.” And in
another place He said: “I go and another will come Who will tell you all
that I have not told you, and will fulfil all that I have said.” Both
these sayings have but one meaning, were you to ponder upon the
Manifestations of the Unity of God with divine insight.

Every discerning observer will recognize that in the Dispensation of the
Qur’án both the Book and the Cause of Jesus were confirmed. As to the
matter of names, Muḥammad, Himself, declared: “I am Jesus.” He recognized
the truth of the signs, prophecies, and words of Jesus, and testified that
they were all of God. In this sense, neither the person of Jesus nor His
writings hath differed from that of Muḥammad and of His holy Book,
inasmuch as both have championed the Cause of God, uttered His praise, and
revealed His commandments. Thus it is that Jesus, Himself, declared: “I go
away and come again unto you.” Consider the sun. Were it to say now, “I am
the sun of yesterday,” it would speak the truth. And should it, bearing
the sequence of time in mind, claim to be other than that sun, it still
would speak the truth. In like manner, if it be said that all the days are
but one and the same, it is correct and true. And if it be said, with