And it came to pass that on a certain day a needy man came to visit this Soul, craving for the ocean of His knowledge. While conversing with him, mention was made concerning the signs of the Day of Judgment, Resurrection, Revival, and Reckoning. He urged Us to explain how, in this wondrous Dispensation, the peoples of the world were brought to a reckoning, when none were made aware of it. Thereupon, We imparted unto him, according to the measure of his capacity and understanding, certain truths of Science and ancient Wisdom. We then asked him saying: “Hast thou not read the Qur'an, and art thou not aware of this blessed verse: ‘On that day shall neither man nor spirit be asked of his sin’? Dost thou not realize that by ‘asking’ is not meant asking by tongue or speech, even as the verse itself doth indicate and prove? For afterward it is said: ‘By their countenance shall the sinners be known, and they shall be seized by their forelocks and their feet.’”
Paragraph 26 out of thirty paragraphs that look at the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God.
This paragraph reads like a story, mainly because it is. Baha'u'llah is recounting another teaching experience in which He was asked some of the same questions He has been asked by the uncle of the Bab. As He tells it, He points out a few interesting details. First, this man "urged" Baha'u'llah for explanations. Then Baha'u'llah responds "to the measure of his capacity and understanding", not overwhelming this individual with too much information. He then gently rebukes him, asking if he is aware of a particular verse in the Qur'an that is relevant to his question. As usual, our main question is what we can learn from this example.
While we could talk about a number of things, such as the use of the word "ocean" and how it brings us right back to paragraph 1 with the "shores of the ocean of true understanding", or perhaps the significance of the order of "the Day of Judgment, Resurrection, Revival, and Reckoning", we want to really focus on the dynamic between the two of them. As our main concern is what we can learn about the methods Baha'u'llah uses in helping the uncle move from being a sincere seeker to a confirmed believer, this seems most appropriate to us.
The first thing we notice is that this appears to have been a pleasant conversation, likely over tea or something, and then "mention was made" of a topic which Baha'u'llah seized upon for the education of this soul.
It is obvious from the context that this man already recognized something of the wisdom and knowledge of Baha'u'llah, for why else would he "urge" Him to "explain" these things?
This is the first point that jumps out to us. The conversation is not forced. Baha'u'llah is not hijacking the conversation to His own purpose. It is flowing naturally, and responds to the needs of the other person.
The next point is that He responds to this man's question with a some "truths of Science and ancient Wisdom". We don't know what truths He shared, but it feels as if He has answered this man's questions already.
It is only after this that He adds something of a postscript. He "then asked him" about this verse from the Qur'an. Why? Was His previous response not enough? Or was it not from sacred Text, and He is now quoting the Word of God to make up for that? Who knows?
Regardless, why this particular quote?
Instead of going into a possible explanation of this quote, for Baha'u'llah will go into it more in the next paragraph, let's take a glance at the context of this quote.
First, Baha'u'llah appears to be doing the same thing He has done with this book. He is beginning with things this man already believes, or so we surmise. Just as this book began with a recounting of the Messengers the uncle already recognized, Baha'u'llah is beginning His response to this man with "certain truths" he likely already recognizes.
But then He seems to take a bit of turn by quoting this verse from the Qur'an.
Surih 55, from which this verse comes, is filled with the question, "Which of God's favours will you deny?" Over and over this question is repeated throughout the Surih.
So why does Baha'u'llah cite this verse? The entire Surih seems to do the same thing that Baha'u'llah is doing. It begins with things the reader already knows and agrees with, and then guides them forward to a new and better understanding.
While we do not know how traditional Islamic theology interprets this verse, we presume it is in the literal sense. We guess that He is correcting it by offering a spiritual understanding of this verse, and citing the next verse in support of this.
By first speaking about scientific truths this man already understands, and ancient wisdoms he likely already agrees with, Baha'u'llah is gently moving him forward by reminding him of a relevant verse that is obviously spiritual in its application, as evidenced by the verse that comes right after it.
This paves the way for a spiritual understanding of "the Day of Judgment, Resurrection, Revival, and Reckoning".
Anything else we can offer on this is really talked about more in the next paragraph.