The First Part of an Important Supplement

and Addendum to the Tenth Word

In the Name of God, the Merciful, the Compassionate.

So give glory to God, when you reach eventide and when you rise in the morning; Yea, to Him be praise, in the heavens and on earth; and in the late afternoon and when the day begins to decline.

It is He Who brings out the living from the dead, and brings out the dead from the living, and Who Gives life to the earth after it is dead: and thus shall you be brought out from the dead.

Among His Signs is this, that He created you from dust; and then,— behold, you are men scattered far and wide!

And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquillity with them, and He has put love and mercy between your hearts: Verily in that are Signs for those who reflect.

And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colours: verily in that are Signs for those who know.

And among His Signs is the sleep that you take by night and by day, and the quest that you make for livelihood out of His Bounty: verily in that are Signs for those who hearken.

And among His Signs, He shows you the lightning, by way both of fear and of hope, and He sends down rain from the sky and with it gives life to the earth after it is dead: verily in that are Signs for those who are wise.

And among His Signs is this, that heaven and earth stand by His Command: then when He calls you, by a single call, from the earth, behold, you straightway come forth.

To Him belongs every being that is in the heavens and on earth: all are devoutly obedient to Him.

It is He Who begins the process of creation; then repeats it; and for Him it is most easy. To Him belongs the loftiest similitude we can think of in the heavens and the earth: For He is Exalted in Might, Full of Wisdom.1 [Qur'an, 30:17-27]

In this Ninth Ray will be expounded a supreme point of these sublime heavenly verses, which demonstrate one of the ‘poles’ of belief; these mighty sacred proofs of the resurrection of the dead will be explained. It is a subtle instance of dominical grace that thirty years ago at the end of his work entitled Muhâkemat (Reasonings), which was an introduction to Qur’anic commentaries, the Old Said wrote: “Second Aim: Two Qur’anic verses alluding to the resurrection of the dead will be expounded and explained. In the Name of God, the Merciful, the Compassionate.” There he stopped and could write no further. Now, praise and thanks to my Compassionate Creator to the number of signs and indications of the resurrection, that after thirty years He has given me success. Yes, nine or ten years ago, He bestowed the Tenth and Twenty-Ninth Words, two brilliant and powerful proofs expounding the Divine decree of:

So look to the signs of God’s mercy, how He raises to life the earth after its death; He it is who will raise the dead to life, for He is Powerful Over All Things1 [Qur'an, 30:50]

which was the first of the two verses. They silenced the deniers of resurrection. Now, nine or ten years after those two impregnable bastions of belief in the resurrection of the dead, He bestowed with the present treatise a commentary on the second of the above two sublime verses. This Ninth Ray, then, consists of Nine Elevated Stations, indicated by the above-mentioned verses, and an important Introduction.


This consists of two Points comprising a concise explanation of one comprehensive result of the numerous spiritual benefits of belief in resurrection and of its vital consequences; a demonstration of how essential it is for human life and especially for the life of society; a summary of one universal proof out of numerous proofs of the tenet of belief in the resurrection; and a statement of how indubitable and self-evident is that tenet of belief.


We shall indicate, as a measure, only four out of hundreds of proofs that belief in the hereafter is fundamental to the life of society and to man’s personal life, and is the basis of his happiness, prosperity, and achievement.

T h e F i r s t : It is only with the thought of Paradise that children, who form almost a half of mankind, can endure all the deaths around them, which appear to them to be grievous and frightening, and strengthen the morale of their weak and delicate beings. Through Paradise they find hope in their vulnerable spirits, prone to weeping, and may live happily. For example, with the thought of Paradise, one may say: “My little brother or friend has died and become a bird in Paradise. He is flying around Paradise and living more happily than us.” The frequent deaths before their unhappy eyes of other children like themselves or of grown-ups will otherwise destroy all their resistance and morale, making their subtle faculties like their spirits, hearts, and minds weep in addition to their eyes; they will either decline utterly or become crazy, wretched animals.

S e c o n d P r o o f : It is only through the life of the hereafter that the elderly, who form half of mankind, can endure the proximity of the grave, and be consoled at the thought that their lives, to which they are firmly attached, will soon be extinguished and their fine worlds come to an end. It is only at the hope of eternal life that they can respond to the grievous despair they feel in their emotional child-like spirits at the thought of death. Those worthy, anxious fathers and mothers, so deserving of compassion and in need of tranquillity and peace of mind, will otherwise feel a terrible spiritual turmoil and distress in their hearts, and this world will become a dark prison for them, and life even, grievous torment.

T h i r d P r o o f : It is only the thought of Hell-fire that checks the turbulent emotions of youths, the most vigorous element in the life of society, and their violent excesses, restraining them from aggression, oppression, and destruction, and ensuring that the life of society continues tranquilly. If not for fear of Hell, in accordance with the rule ‘might is right,’ in pursuing their desires, those drunken youths would turn the worlds of the wretched weak and powerless into Hell, and elevated humanity into base animality.

F o u r t h P r o o f : The most comprehensive centre of man’s worldly life, and its mainspring, and a paradise, refuge, and fortress of worldly happiness, is the life of the family. Everyone’s home is a small world for him. And the life and happiness of his home and family are possible through genuine, earnest, and loyal respect and true, tender, and self-sacrificing compassion. This true respect and genuine kindness may be achieved with the idea of the members of the family having an everlasting companionship and friendship and togetherness, and their parental, filial, brotherly, and friendly relations continuing for all eternity in a limitless life, and their believing this. One says, for example: “My wife will be my constant companion in an everlasting world and eternal life. It does not matter if she is now old and ugly, for she will have an immortal beauty.” He will tell himself that he will be as kind and devoted as he can for the sake of that permanent companionship, and treat his elderly wife lovingly and kindly as though she were a feigned, animal-like feelings, and false compassion and artificial respect. As with animals, self-interest and other overpowering emotions would prevail over the respect and compassion, transforming that worldly paradise into Hell.

Thus, one of the hundreds of results of belief in resurrection is connected with the life of society. If a comparison is made between the above four proofs out of the hundreds of aspects and benefits of this single consequence and the rest, it will be understood that the realization of the truth of resurrection, and its occurrence, are as certain as the elevated reality of humanity and its universal need. It is clearer even than the evidence for the existence of food offered by the existence of need in man’s stomach, and tells of its existence even more clearly. And it proves that if the consequences of the truth of resurrection were to quit humanity, whose nature is extremely significant, lofty, and living, it would descend to being a corrupt corpse fed on by microbes.

The sociologists, politicians, and moralists, who govern mankind and are concerned with its social and moral questions should be aware of this! How do they propose to fill this vacuum? With what can they cure these deep wounds?