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PART ONE
THE GLORY OF GOD
“This Day is the Day of God, and God alone is
speaking in it;
and none should be mentioned save
Him.”
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BAHÁ’Í SCRIPTURES
CHAPTER ONE
INTERPRETATION OF THE HOLY BOOKS
I
In the Name of Our Lord, the Exalted, the Supreme!
1. Sanctify yourselves, O people of the earth, that perchance ye may
attain to the station which God hath ordained for you and enter the tabernacle
which God hath elevated in the Heaven of the Bayán.
The quintessence of this chapter is that travelers in the path of
faith and seekers for the cup of assurance must sanctify and purify themselves
from all material things; that is, the ear from hearing statements, the heart
from doubts which pertain to the veils of glory,* the soul from dependence upon
worldly belongings, the eye from contemplating mere transitory words. They should thus proceed, trusting in God and relying upon Him, so that they may become fitted
for the splendors of the effulgences of the Suns (Manifestations) of divine
knowledge and wisdom; recipients of the invisible and infinite bounties. For
should a servant desire to make the words, deeds and actions of other servants,
learned or ignorant, the standard for knowing God and His chosen ones, he shall
never enter the Ridván of the knowledge of the Lord of Might nor attain
to the fountains of the
FN Veils intervening between man and the Truth of God, which must be
FN rent before the real light of that Truth is seen. One of these
veils is
FN literal interpretation of the Divine Texts, preventing true
understanding
FN of Revelation, such as the statement of the ascent of Christ into
Heaven,
FN His descent, the station of Muhammad as the “Seal of the
Prophets,” etc.
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knowledge and wisdom of the King of Oneness; neither shall he reach the
bourne of immortality nor partake of the cup of nearness and good
pleasure.
2. Consider the former days; how people both high and low were
awaiting the Manifestations of Oneness in the holy temples, so that they were at
all times and moments in anticipation and expectancy, praying and supplicating
that perchance the breeze of the divine mercy might blow and the beauty of the
Promised One step from the pavilion of the invisible into the court of
appearance. But when the clouds of generosity lifted and the doors of favor
opened and the Sun of the Invisible appeared from the horizon of power, they
denied Him and avoided his meeting which was identical with the meeting of God.
These details are recorded in the Heavenly Books.
3. Now reflect a moment as to the cause of this rejection by the
people, after their seeking and anxiety. They even denied and opposed in such
manner that tongue and pen fail and are unable to explain. Not one of these
Manifestations of Holiness and Dawning-places of Singleness hath appeared
without being subjected to the contradictions, denials and antagonism of the
people. As it is said, “O misery of men! No Messenger cometh unto them
but they laugh him to scorn.” (K.S. 36) It is said in another place:
“Each nation hatched ill designs against their Messenger that they might
get him into their power; and they disputed with vain reasoning, that they might
thereby invalidate the truth.” (K.S. 40)
Likewise the revealed Words which have descended from the clouds of
the eternal power and from the realm of divine might are beyond the limit of the
knowledge and comprehension of the servants. This is allotted to abstracted
souls from the holy eternal Table sent sown (from Heaven). Should ye become
aware of the affliction of the Prophets and the motive and reason of the
contradiction of those Divine Suns by the servants, ye will be cognizant of many
things. The more ye consider the contradictions of the Day-springs of the suns
of the attributes of Oneness by the people, the more firm and strong ye will
become in your religion and in the Cause of God. Accordingly some of the
stories of the Prophets are briefly recorded in these Tablets, to demonstrate
and make evident that in all times and ages, they inflicted upon the Appearances
of Power and Dawning-places of
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Might that which the pen is ashamed to relate. Perchance these
statements may enable some of the people to avoid the perplexity arising from
contradiction and denial by the learned and ignorant of the age, and thus
increase their assurance and faith.
4. The beauty of the “Friend” (Abraham) was unveiled and the standard of Guidance was hoisted. He invited the people of the earth unto
the light of righteousness. Although He diligently admonished them, no fruit
but jealousy and heedlessness resulted. But those who were entirely devoted to
God soared with the wings of assurance unto the station which God hath exalted
beyond all comprehension. It is well known from the history of His Holiness
(Abraham) how He was surrounded by enemies, until the fire of jealousy and
contradiction was kindled. After the story of the “fire” they
expelled that Divine Lamp from the city, as is recorded in all the books and
epistles.
5. Then His time passed and the turn of Moses came. His Holiness
appeared with the rod of command and with the white hand of knowledge from the
Parán of divine love. He came with the serpent of power and eternal
majesty out of the Sinai of light into the court of manifestation, summoning all
in the world to the kingdom of life and to the fruits of the tree of
faithfulness. The oppositions made by Pharaoh and his people exerted themselves
to extinguish that fire of the divine tree with the water of denial and
opposition; heedless that the fire of the divine wisdom is never quenched by
material water nor the lamp of supreme power extinguished by contrary winds. Nay
rather, in such a case water produces conflagration and the wind insures
preservation, were ye to perceive with discerning sight and walk in the good
pleasure of God.
6. Now reflect upon these things, and as to the cause of such
differences; that when a true Manifestation appeared in the world from the
horizon of the placeless, such corruption, confusion, oppression and revolution
would arise in all parts of the world. All the Prophets during their
appearance, announced to the people the coming of another Prophet and recorded a
sign for the subsequent Manifestation, as stated in the Books. Why, then,
notwithstanding the search and expectation of the people for the Holy
Manifestation and the mention of signs in the
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Books, should such things occur in the world as oppressing,
antagonizing and persecuting the Prophets and chosen ones during every age and
cycle? As it is written, “Whenever a Messenger cometh unto you with that
which your souls desire not, ye proudly reject him; accusing some of imposture
and slaying others.” (K.S. 2)
Now consider what was the reason of these deeds and why they acted in this manner toward the Aspects of the beauty of the Glorious One. The same
thing which led to the contradiction and heedlessness of the servants in those
days causes the negligence of these servants now. If we say that the divine
proofs were not perfect and complete and therefore cause contradictions, this is
pure anathema, because it is far from the bounty of the Bounteous and remote
from the abundant Mercy to choose one soul from among all the servants, for the
guidance of His creatures, without bestowing upon Him sufficient and perfect
proofs: at the same time punishing people for not believing in Him. Nay, the
generosity of the King of Existence hath embraced all the contingent beings
through the appearance of the Manifestations of Himself. His abundance never
ceases for a moment and the showers of His mercy from the clouds of Providence
are never restrained. Consequently these things proceed only from limited souls
who move in the valley of pride and haughtiness and wander in the deserts of
remoteness; who follow their own suppositions and whatever they hear from their
religious doctors. Therefore they accomplish nothing but opposition and seek no
result but rejection.
It is evident to every one endowed with perception, that had those
servants during the appearance of each manifestation of the Sun of Truth,
sanctified and purified their eyes and hearts from whatever they had seen, heard
and conceived, they undoubtedly would not have been deprived of the divine
beauty and withheld from the sanctuary of nearness and union with the
Dawning-places of Holiness. As, in every age, they compared the proof with
knowledge acquired from their religious doctors and found it to be at variance
with their limited understandings, these unseemly actions proceeded from them in
the world of appearance. The religious doctors of every age have been the cause
of preventing the people from the shore of the Sea of Oneness, for the reins of
the people were in their control. Some among
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them have hindered the people by love of leadership and some by lack of
wisdom and knowledge. Thus every Prophet hath quaffed the cup of martyrdom and
soared to the loftiest horizon of might, through the sentence and sanction of
the divines of the age. What oppressions have been inflicted by the leaders of
the time and divines of the age upon the Kings of Existence and the Essences of
Desire! Satisfied with these limited and transient days, they were debarred
from the everlasting realm, their eyes deprived from witnessing the lights of
the beauty of the Beloved and their ears from hearing the wonderful melodies of
the Nightingale of Desire. Therefore the condition of the divines of every age
is recorded in all the Heavenly Books; as it is said: “O ye people of the
Book, why do ye reject the Signs of God, while ye are the witnesses of
them?” (K.S. 3) Also, “O ye people of the Book, why do ye clothe
truth with vanity, and knowingly hide the truth?” (K.S. 3) Also, in
another place, “Say, O people of the Book, why do ye bar the path of
God?” (K.S. 3)
It is evident that the “people of the Book” who barred
mankind from the right path were the divines of that age, whose names and
records are contained in all the writings and understood from most of the verses
and traditions, were ye to see with the eye of God.
7. So gaze with divine insight into the horizons of the supreme
knowledge and into the souls of the perfect words of eternity, that all the
mysteries of the spiritual wisdom may appear without “veils of
glory” and become manifest from behind the covering of favor and bounty.
The contradictions of people and their controversies have resulted wholly from
their lack of knowledge and understanding. For example, they could not
comprehend and attain to the truth of the explanations given by the beautiful
Countenances of the True One concerning the signs of the subsequent
Manifestation. Notwithstanding this they have sought interpretation of the Book
from the people of veils and did not acquire knowledge from its fountainhead.
For instance, when the day of Moses had passed and the lights of Jesus pervaded
the world from the dawn of spirit, the Jews objected that the one who is
promised in the Pentateuch must promote and fulfil the laws of the Pentateuch,
whereas this youth of Nazareth who calls himself the Messiah of God hath
abolished the laws of divorce and of the Sabbath, which are the greatest laws of
Moses; and moreover the signs of
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the Manifestations have not yet appeared. Thus the Jews are still
expecting the appearance recorded in the Pentateuch. How many of the holy
Manifestations of Unity and Dawning-places of the Light of Eternity have
appeared since Moses in the world of creation, while the Jews have been and are
still veiled by their satanic, egotistical veils and their selfish erroneous
opinions! They still await the time when this fictitious temple will appear
according to their understanding of the given signs. Consequently God hath
punished them for their sin, stripped them of the spirit of faith and caused
them to suffer the fire in the depths of hell on account of their ignorance of
the texts recorded in the Pentateuch concerning the signs of the subsequent
Manifestation. Since they did not understand the reality of these signs and as
such things did not outwardly appear, they were therefore deprived of the beauty
of Jesus, did not attain to the meeting of God and were of those who await.
Thus, the nations by their adherence to similar inventions arising from improper
notions, have deprived themselves of the pure, clear and flowing
fountains.
8. It hath been evident and clear to the possessors of knowledge that
when the fire of the love of Jesus burned the veils of Jewish limitations, and
the authority of His Holiness, even in the outward sense, was partially
recognized, that Beauty of the Invisible spoke of separation to some of His
spiritual companions and enkindled the fire of yearning, saying: “I go and
I come again.” 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 finish all that I
have said.” These two statements are in reality one, were ye to witness
the Manifestations of Oneness with the eye of God.
9. To one who views with ideal perception, the Book of Jesus as well
as His Cause were in fact confirmed at the time of the “Seal of the
Prophets” (Muhammad). In name, Muhammad said, “I am Jesus,”
even ratifying the signs, records and Book of Jesus as being from the presence
of God. In this sense, there is neither any difference in them nor in their
Books, inasmuch as both have arisen by the command of God, speaking the praise
of God. The Books of both declared the ordinances of God. For this reason Jesus
said, “I will go and come again.” Even as the sun: If the sun
to-day says, “I am the sun of yesterday,” it is true; and yet if
according to daily sequence, it says: “I am other than the sun of
yesterday,” this is also true. Likewise
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consider the days: If it be said that all the days are the same, it is
correct and true; and if it be said that according to name and designation they
differ from each other, this also is true as thou seest. For though they are
the same, yet in each one there is a name, quality and designation which is
different from the other. By the same method and explanation, understand the
stations of separation, difference and oneness of the Holy Manifestations, so
that thou mayest comprehend the interpretations of the words of the Creator of
the names and attributes, concerning separation and union. Thus wilt thou fully
discover the answer to thy question why that Eternal Beauty hath, in various
instances, called Himself by a different name and title.
10. Afterward, the companions and disciples of His Holiness (Jesus)
asked Him concerning the sign of the Return and the Manifestation, and at what
time this sign shall appear. The same question was asked that peerless
Countenance upon several occasions, and His Holiness in each instance mentioned
a certain sign, as recorded in the four Gospels.
This oppressed one now speaks of one of these instances, thus
conferring the hidden benefits of the tree of reward for the sake of God, upon
His servants; so that the mortal temples may not be deprived of the immortal
fruits and may perchance attain to a sprinkling of the never-failing rivers of
the Lord of Glory. This is a food whereby brilliant souls and minds find eternal
life and this is that table of which it is spoken: “O our Lord, cause to
descend upon us food from Heaven.” (K.S. 5) This food is never withheld
from those who deserve it and is never exhausted. It grows continually from the
tree of grace and descends from the heavens of justice and mercy.
Alas that man should withhold himself from this excellent gift and
deprive himself of this eternal bounty and perpetual life! Therefore let him
appreciate the value of this ideal food; perchance the dead bodies may receive
new life through the wonderful favors of that Sun of Truth and faded souls may
develop into the incomparable Spirit. O my brother, effort is needful while yet
the days remain, in order to taste the cups of eternity. The breeze of life from
the city of the Beloved will not blow continually; the river of explanation will
not forever flow, and the doors of the Ridván will not always remain
open. The time
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will come when the Nightingales of Paradise will fly from the holy
garden to divine nests; then thou wilt neither see the beauty of the rose nor
hear the melody of the Nightingale! Therefore while the Dove of Eternity is
singing and rejoicing, and the divine springtime is in splendor and adornment,
avail thyself of the opportunity and deprive not the ear of the heart, of its
melody. This is the advice of this servant to the beloved of God. Whosoever
wisheth, let him advance, and whosoever wisheth, let him deny; verily God is
independent of him and of that which he may see and witness.
These are the melodies sung by Jesus, the son of Mary with glorious
notes in the Ridván of the Gospel, as to the signs of the subsequent
Manifestation. When they asked concerning these signs, He answered them,
according to the first book ascribed to Matthew (xxiv, 29-31):
“Immediately after the tribulation of those days shall the sun
be darkened, and the moon shall not give her light, and the stars shall fall
from heaven, and the powers of the earth shall be shaken: and then shall appear
the sign of the son of Man in heaven: and then shall all the tribes of the earth
mourn, and they shall see the Son of Man coming in the clouds of heaven with
power and great glory. And he shall send his angels with a great sound of a
trumpet.” The same statements are recorded in the other three Gospels
ascribed to Mark, Luke and John. As the doctors of the Gospel did not
understand the meanings of these statements and the purport deposited in these
words, but adhered to their literal sense, they were therefore withheld from the
river of the Muhammadic Bounty and the cloud of Ahmadic Grace. The ignorant
ones of that community, relying upon their learned men, were likewise prevented
from beholding the beauty of the King of Glory. For these mentioned signs did
not become manifest at the appearance of the Ahmadic Sun. Finally that Essence
of Life returned to the eternal place of His dominion. Centuries passed and
times rolled by. Another blow of spiritual breath was breathed into the Divine
Trumpet and dead souls came forth out of the tombs of heedlessness and error
into the land of guidance and the place of favor. Still that community is
expecting the time when these signs shall appear and the promised Temple
(Christ) shall arise, that they may assist Him, expend possessions in His way
and sacrifice lives in His path. By similar
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suppositions, other communities are kept afar from the Kawthar
of the significances of the infinite mercy of God and are occupied with their
own imagination. Besides this passage, there is another statement in the
Gospel: “Heaven and earth shall pass away but My words shall not pass
away.” For this reason the people of the Gospel say the decree of the
Gospel shall never be abolished and that whenever the promised Face appears with
all the signs, He must confirm and establish the law enacted in the Gospel, so
that no other religion may remain in the world. To them, this is one of the
confirmed and indisputable facts. They believe that even should one appear with
all the promised signs and declare against the literal law of the Gospel, they
must not obey or accept him, nay rather, they must scoff at him and charge him
with infidelity. This was witnessed when the Muhammadic Sun appeared. Had they
asked with all meekness from the Appearances of Oneness in every Manifestation,
the meanings of these words revealed in the Books, - through the non-attainment
unto which all people are veiled from the furthermost destination and the
Sadratu’l-Muntahá, - they would have been surely directed to the
lights of the Sun of Guidance and acquainted with the mysteries of knowledge and
wisdom.
Now this servant explains a sprinkling of the meanings of these
statements, so that the possessors of perception and intuition may thereby
comprehend all the symbols of the divine words and the allegorical explanations
of the Holy Manifestations; and thus be not debarred on account of the
(impressive) majesty of the words, from the Sea of the Names and Attributes and
veiled from the Lamp of Unity which is the place of the manifestation of the
Essence.
As to the words - “Immediately after the tribulation of those
days” - this signifies the time when the people become afflicted with
hardship and distress. This is when the traces of the Sun of Truth and the
fruits of the tree of knowledge and wisdom disappear from among mankind and the
reins of the people fall into the hands of the ignorant; when the doors of unity
and knowledge - the essential purpose of the creation of man - are closed; when
knowledge is changed into superstition and guidance into adversity, just as it
is witnessed in this day that the reins of every party are in the hands of an
ignorant one who leads them in whatever way he desires. Among them nothing
remains
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of the Adored One but a name and of the Desired One but the letter. To
such an extent have the winds of desire and self prevailed, that they have
extinguished the lights of reason and conscience within the hearts. Although
the doors of the divine knowledge are opened by the keys of the Supreme Power,
and the essences of the being of things are enlightened and illumined through
the knowledge-light and holy bounties, to such an extent that within everything
a door of knowledge is opened and within every atom traces of the sun are
visible, yet notwithstanding that these manifestations of knowledge have
pervaded the world, they have considered the door of knowledge closed, and the
rains of mercy withheld. Holding fast to supposition, they are kept afar from
the firm strong handle of knowledge. They seem to have intrinsically no desire
for knowledge and its door, nor think of its appearance. For in supposition and
imagination they have found doors to bread, and in the appearance of the
Manifestor of knowledge they see nothing except the sacrifice of life. So they
naturally flee from this and hold fast to the other. Although they know the
divine command is one, yet from every direction a decree emanates and from every
place an order is brought forth. No two are found who agree upon the same
command, for they seek no God but desire and follow no path but error. They
deem leadership the ultimate accomplishment of their aim and account pride and
haughtiness as final attainment to the Beloved. They consider selfish
deceptions preferable to the divine decrees. They have turned aside from
submission and resignation and are occupied with plots and hypocrisies;
preserving these attitudes with all power and strength, lest a blemish find
access to their dignity or a flaw appear in their honor. Should an eye be
illumined by the collyrium of divine enlightenments, it would behold a number of
wild beasts preying upon the dead bodies of the servants. What tribulations and
distress could be greater than these mentioned conditions? For if one wishes to
seek a truth or knowledge, he knows not to whom to refer, nor from whom to
enquire, because opinions are different and paths are many. This tribulation and
distress is one of the signs of every Manifestation, and unless it happens, the
Sun of Truth does not become manifest, because the morn of the appearance of
guidance dawns after the night of error. Therefore the traditions and records
contain all these statements, that infidelity will cover the
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world, darkness prevail and similar things as mentioned. For the sake
of brevity this servant does not undertake to mention the texts of these
traditions, as they are well-known.
As to the words - “The suns shall be darkened and the moon
shall cease to give her light and the stars shall fall from heaven”: - The
purport of “sun” and “moon” as mentioned in the words of
the Prophets is not confined to the phenomenal sun and moon which are seen; nay
rather, they have intended for “sun” and “moon” manifold
meanings. In every instance they intend a certain meaning applicable thereto.
For example, one meaning of the “sun” is the “Suns of
Truth” which dawn from the Day-spring of Pre-existence and transmit bounty
to all the contingent beings. These Suns of Truth are the Universal
Manifestations of the Divinity in the world of His attributes and names. As by
the command of the real Adored One, the development of material things such as
fruits, trees, colors, minerals and whatever exists in the phenomenal world is
through the assistance of the phenomenal sun, so the trees of unity, the fruits
of oneness, the leaves of abstraction, the flowers of knowledge and assurance
and the myrtles of wisdom and utterance appear through the training of the Ideal
Suns. Therefore when these Suns arise, the world is renewed, the rivers of life
flow, the seas of beneficence move, the clouds of grace gather and the breezes
of bounty blow upon the temples of beings. Through the heat of these Divine
Suns and Ideal Fires, the heat of the love of God is produced in the pillars of
the world; and through the favor of these abstracted Spirits, the immortal
spirit of life is conferred upon the bodies of the mortal dead.
The phenomenal sun is in reality a single sign of the splendor of
that Ideal Sun which hath neither comparison, likeness, equal nor peer. All
things are supported through Its existence, are manifest through Its bounty and
will return to It. All things have appeared from It and are restored to the
treasures of Its command. All contingent beings originated from It and revert
to the depositories of Its order. If in explanation and mentioning, these
(Suns) are only designated by some of the names and attributes, as you have
heard and hear, this is intended for the understanding of weak and imperfect
minds. Otherwise they have been eternally sanctified from every name and will
be purified from every attribute. The essences of names have no
access
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to the court of their holiness and subtleties of attributes have no
approach to the kingdom of their might. God is too glorified for His chosen
ones to be known except by their own selves, or that His friends should be
described by any other than their own beings. He is exalted far above what the
servants mention in description of them and lofty above their comprehension of
them!
Therefore it is shown that in the primary sense “sun”,
“moon” and “stars” signify the Prophets, the saints and
their companions, through the light of whose knowledge the worlds of the visible
and invisible are enlightened and illumined. In another sense, by
“sun,” “moon” and “stars” is intended the
divines of the former Dispensation, at the time of the subsequent Manifestation
and in whose hands are the reins of the religion of the people. If they are
illumined by the light of the subsequent Sun in His Manifestation, they will be
acceptable, radiant and shining; otherwise they will be declared as darkened,
even though they are apparently guides. For all these states, including belief
and unbelief, guidance and error, happiness and misery, light and darkness are
dependent upon the approval of that Ideal Sun of Divinity. If, in the Day of
Judgment (Day of a new Manifestation), any one of these divines is declared
faithful by the Source of Wisdom, he can truly be regarded as possessing
knowledge, light and faith, and as having attained the good pleasure of God.
Otherwise, ignorance, rejection, infidelity and injustice will be applied to
him.
In another sense, the words, “sun,” “moon”
and “stars” are applied to the ordinances and instructions enacted
in every religion. As in every subsequent Manifestation the established,
shining, clear and fixed ceremonies, customs and instructions of the preceding
Manifestation are abolished, they symbolically mentioned them by the names
“sun” and “moon.”
Briefly; this is the purpose of the symbolism in the words of the
divine Manifestations. Consequently the application of these meanings to
“sun” and “moon” in the mentioned instances is confirmed
and demonstrated through revealed verses and recorded traditions. Therefore by
the “darkness of the sun and moon” and the “falling of the
stars” is intended the aberration of the divines and the abolition of the
ordinances established in a religion, of which the Manifestation of a
Dispensation speaks through
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these symbols. Only the righteous have a portion of this cup and only
the just partake thereof.
It is certain that during every subsequent Manifestation, the
“sun” of the teachings, ordinances, commands and prohibitions
established in the preceding Manifestation, - the “sun” and
“moon” of teachings and command under which the people of that age
are enlightened and guided, - become darkened, that is, their influence and
efficiency vanish. Now consider, had the people of the Gospel understood the
purpose of “sun” and “moon” or inquired concerning it
from the Manifestor of divine knowledge, without contradiction or obstinacy, the
meanings thereof would have necessarily become clear and they would not have
been confined in the darkness of egotism and desire. Yea, since they did not
acquire the knowledge from its mine and source, they perished in the fatal
valley of unbelief and error, and are not yet aware that all the signs appeared
and the promised Sun dawned from the horizon of Manifestation, while the sun and
moon of former knowledge, ordinances and teachings were darkened and
disappeared.
O my brother, take the step of the soul, that thou mayest in a moment
traverse the distant valleys of separation and remoteness, enter the
Ridván of union and nearness and in a breath attain to the divine Souls.
These stages can never be traveled nor the destination reached by the step of
the body. Peace be upon these who follow the truth in truth and stand in the
path of command upon the shore of knowledge in the name of God.
In like manner through these clear, firm, well-founded and direct
explanations understand the “cleaving of heaven” which is one of the
signs of the hour of Resurrection: As it is said: “When the heaven shall
be cloven asunder.” (K.S. 82) By this is meant the heaven of religions
elevated during every Dispensation and cloven asunder in every subsequent
Manifestation, that is, abolished and annulled. I swear by God that to one who
carefully considers, the cleaving asunder of this heaven is greater than the
cleaving of the phenomenal heaven. Reflect a little; a long-established
religion, under which all have grown and developed; by the shining ordinances of
which they have been trained for long periods; hearing nothing from their
fathers and ancestors except its mention, so that the eyes see only the
effectiveness
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of its commands and ears hear only its ordinances; then afterward one
appearing, severing and separating all these through divine power and strength,
nay rather, abolishing them. Consider whether this is of greater importance
than that which these worthless creatures have imagined concerning the cleaving
of heaven. Moreover, consider the difficulties and afflictions of these
Countenances in executing the laws of God in face of all in the earth, without a
worldly helper or assister. Notwithstanding the persecutions inflicted upon
these pure, high and blessed Beings, they endure with the utmost power and
suffer with infinite strength.
In like manner understand the meaning of the “changing of the
earth.” Upon whatever hearts the clouds of mercy of that heaven poured
down the shower of beneficence, the earth of those hearts was changed into the
earth of knowledge and wisdom. What myrtles of unity have grown in the gardens
of these hearts and what anemones of realities of knowledge and wisdom bloom
from these shining breasts! If the earth of these hearts is not changed, how is
it that men not instructed in one letter, without seeing a teacher or entering a
school, speak words and knowledge which no one can apprehend? They seem to have
been moulded from the clay of eternal knowledge and kneaded with the water of
intuitive wisdom. Therefore it is said, “Knowledge is a light which God
sheds in whatsoever heart He willeth.” It is this kind of knowledge which
is praiseworthy; not the limited learnings produced by veiled and obscured
imaginations, which men often steal from each other, then glory over their
fellow-creatures.
O that the breasts of the servants might be purified and sanctified
form the traces of these limitations and dark words, that they may perchance
attain to the splendor of the lights of the Sun of Knowledge and Significances
and to the essences of the mysteries of intuitive wisdom.
Consider, if these barren soils of being had not been transformed, how
should the mysteries of unity and the essences of divinity have appeared and
become visible in them? Therefore it is said in the Qur’án:
“In that day, the earth shall be changed into another earth.” (K.S.
14)
Even the material earth is also changed through the breezes
of
Page 17
the generosity of that King of Existence, were ye to reflect upon the
mysteries of Manifestation!
These are the mysteries of the words which are clearly unfolded and
unveiled that thou mayest comprehend the morn of significances and extinguish
the lamp of superstition, fancy, doubt and suspicion through the power of
reliance and severance, and light the new lamp of knowledge and assurance in the
recess of mind and heart.
11. The purpose of these allegorical words and enigmatic references
which emanate from the Sources of Command is to test the servants as mentioned,
so that the soil of excellent and shining hearts may be distinguished from
barren and mortal soils. This has always been the Divine Law among the
servants, as revealed in the Books.
Were ye to reflect a little, ye would find doors of significances and
explanations opened in this subject and statement, and behold all the knowledge
and the mysteries thereof without veils. These things are only for the purpose
of training and delivering the souls from the cage of self and desire, for that
Ideal King in Himself hath forever been independent of the knowing of the
beings, and in His identity will ever be exalted above the adoration of
contingent things. A single breeze of His affluence honors all the world with
the robes of wealth, and a mere drop of the sea of His generosity favors all the
existence with eternal life. But as the purpose is to distinguish between truth
and falsehood, sun and shadow, therefore at every instant tests sent from the
presence of the Lord of Might pour down like copious rain. Were people to
ponder a little over the former Prophets and their manifestation, the matter
will become so easy to them that they will not be veiled by reason of deeds and
words which are contrary to their egotism and desire. They will burn every veil
with the fire of the Sadrat of knowledge and rest upon the throne of quiescence
and composure. For example, Moses the son of Imrán, one of the great
Prophets and the possessor of a Book, one day, in the earlier part of His
Dispensation, before His Mission, was passing through the market. Two men were
striving with each other, one of whom begged help from Moses. His Holiness,
assisting him, killed his opponent, as recorded in the Book. This report was
published throughout the city, and fear fell upon His Holiness,
Page 18
according to the text of the Book. Finally, He received the message:
“O Moses, verily, the magistrates are deliberating concerning thee, to put
thee to death.” (K.S. 28) Whereupon He left the city and remained in the
service of Shoeb (Jethro) in Midian. Upon His return, He arrived at the
“Blessed Valley” - the wilderness of Sinai - where He witnessed the
manifested light of the King of Unity from the tree “Which is neither of
the East nor of the West.” He heard the soul-cheering spiritual voice
from the enkindled fire of divinity and was appointed to guide the Pharaohic
souls; to deliver the people from the valley of egotism and desire and lead them
to the heart-rejoicing plains of spirit and guidance; to conduct all in the
creation from the perplexity of remoteness to the abode of the peace of
nearness, through the Salsabíl of severance. When He entered the house
of Pharaoh and delivered that for which He was appointed, Pharaoh loosed his
tongue in abuse, saying: “Art thou not he who committed murder and became
an infidel?” This was spoken by the Lord of Glory as having been said by
Pharaoh to Moses: “Yet hast thou done thy deed which thou hast done and
thou art a faithless person.” He said: “I did it indeed and I was
one of those who erred: wherefore I fled from you because I feared you; but my
Lord hath bestowed command upon me and hath appointed me one of His
Messengers.” (K.S. 26)
Reflect upon the tests of God and upon the wonders of His trials; how
He chose from among His servants and appointed to the greatest guidance a man
known to be a murderer and who himself confessed his injustice, as recorded in
the verse; a man evidently brought up for thirty years or less in the house of
Pharaoh and supported by his food and nourishment! This notwithstanding that
mighty king (God) had the power to prevent Moses from committing murder, so that
he should not be known by this name among the servants, causing dismay in hearts
and avoidance by people.
Likewise the case of Mary - how that excellent countenance longed for
death in her perplexity, because of the importance of the matter. For it is
shown in the blessed verse that after the birth of Jesus, Mary lamented with
these words upon her lips: “Would that I had died before this and had
become a thing forgotten and lost in oblivion.” I swear by God that
hearts are melted and souls quiver when hearing these words. This
Page 19
agitation and grief was caused by the reproach of enemies and the
censure of the people of unbelief and insolence. Now reflect; what answer could
Mary give to the people? How could it be explained to them that a child whose
father was unknown, was of the Holy Ghost? So this chaste one of eternity took
her Child and returned to her house. When the eye of the multitude fell upon
her, they said: “O sister of Aaron, your father was not a bad man and your
mother was not unchaste.” (K.S. 19)
Consider this mighty test and most great trial. Notwithstanding all
this, God conferred Prophethood upon that Essence of Spirit (Jesus) who was
known among the people as fatherless, and appointed Him His proof to all in the
heavens and earth.
Behold how the King of Creation causes the affairs of the
Manifestations to appear contrary to the wish and desire of the servants. When
thou art acquainted with these essences of mysteries thou wilt be informed of
the purpose of that Beloved One and discover the words and deeds of that
powerful King to be alike; so that whatever is seen in His words shows forth in
His deeds. Consequently these deeds and words are outwardly a punishment for
the evil-doers, while inwardly a mercy for the just. To one who perceives with
the eye of the heart, the words revealed from the Heaven of Will are as one with
the actions proceeding from the Kingdom of Power; and are understood to be the
same. This hath already been mentioned.
12. Now, O my brother, if such things should happen or such events
take place in this age, consider what the people would do! I swear by the
Educator of Existence and the Revealer of Words that they would at once declare
(those concerned) infidels and condemn to death. Should a hundred thousand
cries be raised, it would not enter a single ear that a fatherless one had been
appointed to Prophethood or a murderer had given utterance to “Verily, I
am God,” from the Tree of Fire. Where would they listen to one who
announced that a Jesus had appeared through the breath of the Holy Spirit or
that a Moses had been appointed by the irresistible Command?
If the eye of justice be opened, it will be seen from all these
explanations that similar happenings and their consequences are evident in this
day. Although such conditions have not appeared during this Manifestation, yet
people clinging to the imaginations
Page 20
of rejected souls have made charges and inflicted calamities the like
of which hath never appeared in the world of creation.
God is great! When explanation reached this point, spiritual
fragrance wafted from the dawn of sublimity and the breeze of morning blew from
the city of the Sheba of eternity. Its breath conferred fresh glad tidings upon
the soul and an immeasurable expansion upon the spirit! It spread a new carpet
and brought precious and innumerable gifts from that traceless Beloved for whose
lovely stature the robe of mention is short and for whose shining figure the
mantle of explanation is inadequate. It unfolds the allegory of meanings
without word and reveals the mysteries of explanation without tongue. It
teaches lamentation and mourning to the nightingales of the foliage of
separation and absence; instructs them in the rule and ceremony of love and
loving, and in the mystery of heart-surrender. It imparts the mode of
ravishment and charm to the wonderful flowers of the Ridván of nearness
and union, confers the mysteries of truths upon the anemones of the garden of
love and deposits its minute allegories and their subtleties in the breasts of
the lovers. It hath shown such favor at this hour that the Holy Spirit envies
greatly. It hath given to a drop the waves of a sea and endowed a mote with the
splendor of a sun. Bounties have reached such a measure that the beetle seeks
to attain the musk-sac and the bat hath chosen residence in the face of
sunshine. It hath raised the dead from the graves of the body through the
breath of life; seated the ignorant in the high station of knowledge and
established the unjust upon the summit of justice.
The world of existence is impregnated with all these favors, awaiting
the time when the trace of this invisible Providence shall appear in the earth,
lead the exhausted athirst to the clear Kawthar of the Beloved and enable
wanderers in the wilderness of remoteness and death to reach the tent of
nearness and life of the Beloved. Who will sow these seeds of holiness in the
fround of the heart? And in the garden of whose soul will the anemones of
invisible realities bloom? In a word; the Sadrat of love in the Sinai of love
is too intensely enkindled to be quenched and exhausted by waters of
explanation. Seas fail to allay the thirst of this fish, and this bird of fire
can only abide in the fire of the face of the Beloved. Therefore, O brother,
light the lamp of spirit with the oil of wisdom in the recess of the heart and
protect it
Page 21
by the glass of knowledge, that the breath of polytheistic souls may
not extinguish it nor prevent its shining.
Thus have we illumined the horizon of the heaven of utterance with the
lights of the suns of knowledge and wisdom, so thy heart may thereby be
tranquilized and thou mayest become of those who soar upon the wings of
assurance in the sky of the love of their Lord, the merciful!
13. As to the words - “Then shall appear the sign of the Son of
Man in heaven” - He says that after the eclipse of the Sun of divine
Knowledge and the falling of the stars of the established ordinances, - after
the darkening of the Moon of Knowledge - which is the educator of the servants -
and disappearance of the landmarks of guidance and prosperity, - after the morn
of faithfulness and peace is obscured, then shall the sign of the son of Man
appear in heaven. By “heaven” is meant the phenomenal heaven. For
preceding the appearance of that firmament of the heavens of justice and the
floating of the Ark of Guidance upon the sea of grandeur, a star becomes visible
in the sky, which announces the manifestation of “Most Great Orb” to
the people of the heavens. Likewise a star appears in the heaven of
significance, which announces that “Most upright and precious dawn”
to the people of the earth. These two signs have appeared in both the outward
heaven and inward heaven preceding the Manifestation of every Prophet, as hath
been heard. One was the “Friend of the Merciful” (Abraham). Before
the appearance of His Holiness, Nimrod had a dream and summoned the soothsayers.
They warned him of the rise of a star in the sky. Likewise a man appeared in
the earth who announced the Manifestation of His Holiness, Abraham the
Prophet.
After Him, was the story of the “Interlocutor of God”
(Moses). The soothsayers of that period warned Pharaoh that a star had risen in
the sky, indicating the birth of a child in whose hand was his destiny and that
of his people. Also a wise man appeared, who in the evenings consoled and
assured the children of Israel, announcing good tidings to them, as recorded in
the books.
When the Manifestation of Jesus drew high, some of the Magi who were
aware of the appearance of the star of Jesus in heaven, followed the trace
thereof until they entered the city which was the imperial residence of Herod, -
for in those days the rule of those countries was under his control, - saying:
“Where is he who was
Page 22
born King of the Jews? For we have seen his star in the east and are
come to worship him.” After making inquiries, they learned that the child
was born in Bethlehem of Judea. This was the sign in the outward
heaven.
As to the sign in the inward heaven, - that is, in the heaven of
knowledge and significances; who announced the Manifestation of His Holiness
(Jesus) to the people; as it is said: “Verily, God announceth to thee,
John, who shall acknowledge the Word which cometh from God; and honorable person
and one of the righteous.” (K.S. 3) By the “Word” is meant
His Holiness Jesus, the announcer of whose Manifestation was John. It is also
recorded in heavenly tablets: “Johanna was preaching in the wilderness of
Judea, saying ‘repent, for the Kingdom of Heaven is at
hand.’“
Likewise, before the appearance of the beauty of Muhammad, the sign in the outward heaven became manifest and the inward signs were four men who
successively announced to the people the Manifestation of that Divine Sun upon
earth. Rúz-bih surnamed Salmán, was favored with the honor of
serving them. When the time of death came to one, he sent Rúz-bih to
the other, until the turn of the fourth arrived. He, at the time of death,
said: “O Rúz-bih, after enshrouding and burying me, go thou to
Hijáz where the Muhammadic Sun will rise. To thee be glad tidings of the
meeting of His Holiness!”
As to this wonderful and impregnable Cause, most of the astronomers
announced the appearance of the star in the phenomenal heaven. Likewise the two
brilliant lights - Ahmad and Kázim (may God sanctify their dust) -
appeared in the earth.
Consequently, it is shown by these expressions that before the coming
of each one of the Mirrors of Unity, the signs of that Manifestation appear in
the outward heaven as well as in the inward heaven, which is the station of the
sun of knowledge, the moon of wisdom and the stars of significances and
utterance. It is the appearance of a perfect man before every manifestation to
train and prepare the servants for the meeting of that Sun of Divinity and Moon
of Unity.
14. As to His words: “And then shall all the tribes of the earth
mourn and they shall see the Son of Man coming in the clouds of heaven with
power and great glory.” The purport of this saying is that at that time
the people will lament because of
Page 23
the absence of the Sun of Divine Beauty, the Moon of Knowledge and the
Stars of Intuitive Wisdom; then it will be witnessed that the face of the
Promised One and the beauty of the Adored One will descend from heaven riding
upon a cloud; that is, that Divine Beauty will appear from the heavens of the
Supreme Will, in the human temple. The purpose of “heaven” is none
other than to demote the exaltation and loftiness which is the station of the
appearance of those Daysprings of Holiness and Dawning-places of Pre-existence.
Although these ancient Beings outwardly appear from the wombs of mothers, yet in
reality, they descend from the heavens of command; and although they dwell upon
the earth, yet they recline upon the couch of significances; and while walking
among the servants, they soar in the skies of nearness. They journey in the
land of spirit without the motion of foot and fly upward to the summit of
oneness without wing. In every breath they traverse the world of creation east
and west, and in every moment pass through the kingdom of the seen and unseen.
They are sent forth from the loftiness of the power of the King of Pre-existence
and from the exaltation of the Will of the most great Ruler. Therefore, He says
He shall “descend from heaven.”
The word “heaven” is used in many senses in the utterances
of the Suns of Significances; such as the “heaven of command,” the
“heaven of will,” the “heaven of desire,” the
“heaven of knowledge,” the “heaven of assurance,” the
“heaven of explanation,” the “heaven of Epiphany,” the
“heaven of concealment,” etc. In every instance, He intends for the
word “heaven” a meaning which can only be comprehended by those who
have knowledge of the mysteries of oneness and have quaffed from the chalices of
eternity. For example, it is said, “Your sustenance is in the heaven, and
also that which ye are promised.” (K.S. 52), although sustenance grows up
from the earth. Likewise, “the names come down from heaven,”
although they proceed from the tongue of the servants. Shouldst thou make the
mirror of the heart pure and clear from the dust of prejudice, thou wilt
comprehend all the symbols in the sayings of the perfect Word of Divinity in
every Manifestation and be informed of the mysteries of knowledge. But unless
thou destroyest with the fire of severance the veils of learning which are
conventional among the servants, thou wilt not attain to the brilliant morn of
the ideal knowledge.
Page 24
Knowledge is divided into two kinds: divine knowledge and satanic
knowledge. One appears from the inspiration of the Ideal King; the other
emanates from the imaginations of darkened souls. The teacher of one is the
Exalted God and the teacher of the other is sensual suggestion. The explanation
of one is “fear God and God will teach you,” and the definition of
the other is “knowledge is the greatest veil.” The fruits of one
tree are patience, longing, wisdom and love, and the fruits of the other are
pride, vainglory and conceit.
Consequently, the breast must be purified from all that hath been
heard and the heart sanctified from all attachments, so that it may become a
recipient of the invisible inspiration and a treasury of the mysteries of
supreme knowledge. Therefore it is said: “The traveler in the White Path
and in the Red Support shall never reach his homestead unless he is empty-handed
from all that is possessed by the people.” This is the condition of the
traveler; duly reflect and meditate, that thou mayest be informed of the purpose
of the Book, without veil.
The meaning of “heaven” in the revealed verse is known and understood through these clear, sound and evident explanations. As to the
sayings that He will descend in a cloud: By “cloud” is meant things
contrary to the egotism and desire of men, as mentioned in the formerly quoted
verse - “Ye, therefore, whenever a Messenger cometh unto you with that
which your souls desire not, proudly reject him and accuse some of imposture and
slay others.” (K.S. 2) Such (clouds), for instance, are the changing of
ordinances, substitution of laws, removal of customary rules and ceremonies, and
pre-eminence of those who become believers among the common people over the
learned who deny. Likewise is the appearance of that Eternal Beauty according to
human limitations, such as eating, drinking, poverty, riches, glory, abasement,
sleeping, waking and similar things which cause people to doubt and which hinder
them. All such veils are interpreted as “clouds.”
These are the clouds whereby the heavens of the knowledge and wisdom of all in the earth are rent and cloven, as it is said: “On that Day the
heaven shall be cloven asunder by the clouds.” (K.S. 25)
As clouds prevent the eyes of men from viewing the
phenomenal
Page 25
sun, so the above conditions hinder the people from apprehending that
Ideal Sun. It is mentioned in the Book and attributed to the tongue of the
unbelievers thus - “And they say what kind of a Messenger is this? He
eateth food and walketh in the streets (as we do); unless an angel be sent down
to him and become a (fellow-) preacher with him.” (K.S. 25) As those
Temples of Holiness were subject to outward indigence and adversity and also to
natural and bodily necessities, such as hunger, diseases and incidental
happenings, the people would become bewildered in saharas of doubt and suspicion
and in deserts of imagination and perplexity, (wondering) how could one come
from God, claim predominance over all in the earth and ascribe to Himself the
motive of the creation of beings - as He hath said, - “Were it not for
thee, I would not have created the firmaments,” - and yet be afflicted by
such trifling matters. For it is heard how every Prophet and His companions
suffered adversities such as indigence, diseases and contempt; how the heads of
their followers were sent as presents in the cities; how they were prevented
from that whereunto they were commanded, and each of them suffered by the hand
of the enemies of religion, to such an extent that the latter inflicted upon
them whatever they desired.
It is evident that the changes and alterations effected during every
Manifestation are the dark cloud which prevents the eye of the servants’
knowledge from knowing that Divine Sun which shines forth from the Day-spring of
Deity. When the servants who have continued for years to imitate the religion
of their ancestors and who have been brought up in its established ceremonies
and customs, suddenly find one who hath been among them, their equal in all the
human limitations, abolishing those religious ordinances in which they have been
trained for successive centuries and the contradictor and denier of which they
consider as infidel, impious and profligate - such circumstances naturally
constitute a veil and cloud for those whose hearts have not tasted the
Salsabíl of severance nor drunk from the Kawthar of knowledge. As
soon as they hear these things, they become so veiled from the comprehension of
that Sun, that they declare Him an infidel and condemn Him to death, without
appeal. This hath been witnessed since the earliest centuries and is also seen
in this time. Therefore an effort should be made that through the
invisible
Page 26
assistance we may not be prevented by similar dark veils and the clouds
of divine tests from beholding that shining Beauty; that we may know Him in
Himself, and if we seek any proof, we may attain to the fountain of the infinite
bounty before which all bounties are accounted as nothing; and not to oppose Him
every day by an imagination nor by clinging to a fancy.
As to His saying: “And will send His angels, etc.”: These
“angels” are souls who through spiritual power have burned human
qualities by the fire of divine love and become characterized with the
attributes of the exalted ones and cherubim.
As the people of Jesus did not attain to these meanings and these
signs did not outwardly come to pass as they and their divines understood, they
have not believed in the holy Manifestations from that day until the present;
therefore they have been deprived of all the sacred bounties and veiled from the
wonderful Words of eternity. This is the condition of these servants in this
Day of Resurrection. They have not even understood that if in any age the signs
of a Manifestation were to appear in the phenomenal world in conformity with
that which is recorded in the traditions, no one would dare deny or oppose them
not could the pious and the unjust, the sinner and the righteous, be
distinguished. Be just; for instance, if these statements recorded in the
Gospel be literally fulfilled, and angels descend with Jesus, the son of Mary
from the phenomenal heaven in a cloud, who would dare to deny and who would be
able to reject or dispute? Nay rather, such agitation would suddenly seize upon
the people of earth that they would be unable to speak a word, much less to deny
or accept.
It was owing to the non-comprehension of these meanings that a number of the Christian clergy disputed with His Holiness (Muhammad). saying, “If thou art that promised Prophet, why are not those angels with thee which are
recorded in our Book and which were to come with the promised Beauty, to assist
Him in His Cause and threaten the servants?” (K.S. 25)
Such contradictions and oppositions have been among the people in
every age and cycle. They have ever been occupies with vain sayings, that a
certain sign hath not appeared and another hath not come to pass. Such diseases
affected them only because of adherence to the divines of the age in their
approval or denial of
Page 27
these pure Essences and divine Temples. The divines being submerged in
selfish conditions and engaged in paltry and evanescent affairs, found these
immortal Suns contrary to their learning and understanding and opposed to their
judgment and decision.
15. Please God, thou shouldst purify the eye of the heart from the
beckonings of water and clay, that thou mayest comprehend the infinite degrees
of knowledge and realize that God is too manifest for thee to cling to any
evidence or need any proof to demonstrate His Being.
O questioning lover! If thou dost soar in the holy atmosphere of
spirit, thou wilt see the True One so manifest above all things that thou wilt
find naught else save Him. “There was God and nothing with Him.”
This condition is sanctified above demonstration by any proof or showing by any
argument. If thou dost traverse the sacred space of truth, (thou wilt behold)
all things renowned through His distinction, while He hath been and will be
known in Himself. If thou art abiding in the ground of argument, then be
satisfied with that which is said by Himself: “Is it not sufficient for
them that We have sent down unto thee the Book?” (K.S. 29) This is the
evidence which He hath Himself established; greater proof than this there is
none nor ever will be. “His verses are His proof and His Being is His
argument.”
At this time, we beseech the people of the Bayán, its wise men,
sages, learned and witnesses, not to forget the Commandments of God as mentioned
in the Book and to look always toward the origin of the matter, lest in the time
of the Manifestation of that Essences of Essences, Truth of Truths and Light of
Lights, they may cling to some of the verses of the Book and inflict upon Him
that which was inflicted in the cycle of the Qur’án. For that King
of Divinity hath power to take life from the whole Bayán and its people,
by a single letter of His own wonderful Words; or bestow upon them all a
wonderful pre-existent life by a single letter, and resuscitate and send them
forth from the graves of egotism and desire. Be attentive and watchful, for all
must end in belief in Him and in attaining His Days and Meeting.
“Righteousness is not turning your faces toward the east and the west; but
righteous is he who believes in God and in the Last Day.” (K.S.
2)
Page 28
II
16. The substance and essence of this chapter is to demonstrate and
explain to the possessors of pure souls and to sanctified mirrors that in
whatever age and cycle the Suns of Truth and Mirrors of Oneness appear to the
visible world from divine tents of the invisible, they manifest themselves with
mighty power and triumphant dominion for the development of the contingent
beings and for the outpouring of bounty upon existent things. For these
preserved Jewels and hidden and unseen Treasuries are the sources for the
appearance of “God doeth whatever He willeth and God ordereth whatever He
desireth.”
17. It is evident to the possessors of knowledge and illumined minds
that the unseen Divinity and Essence of Oneness hath been holy beyond emanation
and appearance, ascent and descent, ingress and egress; is exalted above the
praise of every praiser and the comprehension of every comprehender. He hath
been and is everlastingly hidden in His own essence and will be eternally
concealed from eyes and sights in His own identity. “The sight
comprehendeth Him not, but He comprehendeth the sight; He is the gracious, the
wise.” (K. S. 6)
No relation, connection, separation, union, nearness, remoteness,
position or reference is possible between Him and the contingent things,
inasmuch as all in the heavens and earth have become existent by the word of His
command and have stepped forth from utter and absolute non-existence and
nothingness into the court of the existent and visible, through His desire,
which is the Will itself.
18. Glory be to God! Nay, even there hath not been nor will be any
connection or relation between the contingent things and His word. “God
warneth you to beware of Himself” (K. S. 3) is a clear proof of this fact,
and “there was God and nothing whatever was with Him” is obvious
evidence thereof. Therefore all the Prophets, successors, divines, sages and
wise men confess their lack of attainment to the knowledge of that Essence of
Essences and admit their inability to know and reach that Truth of Truths. As
the doors of knowing the Essence of Eternity were closed before the face of all
the contingent things, therefore He causes brilliant Essences of Sanctity to
appear from the holy worlds of the spirit in mighty human temples, among the
creatures, in accordance
Page 29
with the abundant mercy of “His mercy hath encompassed all
thing,” and “My mercy hath extended to all things”; in order
that they may express that Eternal Essence and Pre-Existent Entity. These
Mirrors of Sanctity and Dawning-places of Divinity fully express that Sun of
Existence and Essence of Desire. For instance, their knowledge expresses His
knowledge, their power His power, their dominion His dominion, their beauty His
beauty, and their Manifestation His Manifestation. They are the treasuries of
supreme knowledge, stores of eternal wisdom, revealers of infinite bounty,
dawning-places of that Sun of Eternity. Therefore it is said: “There is
no difference between Thee and them except that they are Thy servants and Thy
creatures.” This is the station of “I am He and He is me,”
recorded in the tradition.
19. All that is in the heavens and earth show forth the divine names
and attributes until the traces of the splendor of that Sun of Truth are
manifest and evident in every atom; so that without the appearance of this
splendor, nothing can be honored with the robe of life nor attain to existence
in the phenomenal world. What suns of knowledge are concealed in an atom! What
oceans of wisdom are hidden in a drop! Among the beings, man is especially
assigned to these robes and chosen for this dignity; for all the divine names
and attributes are manifest and evident in human appearances, in the most
perfect and excellent manner. All of these names and attributes have reference
to man. Therefore He hath said: “Man is My mystery and I am his
mystery.” Successive verses proving and indicating this fine and subtle
point are recorded and mentioned in all the Heavenly Books and divine writings;
as it is said: “We will surely show them Our signs in the regions (of the
earth) and within themselves.” (K. S. 41) Likewise it is said:
“And also in your own selves, will you not therefore consider.” (K.
S. 59) In another place it is said: “And be not as those who have
forgotten God and whom He hath caused to forget their own selves.”
Likewise the King of Eternity (may the life of all in the tent of the invisible
be a sacrifice to Him!) hath said: “Whosoever hath known himself hath
surely known his Lord.”
O thou my friend; I swear by God that if thou dost ponder over these
statements thou wilt find doors of divine wisdom and portals of infinite
knowledge opened before thy face.
Page 30
To resume: It hath become evident through these explanations that all
things express the divine names and attributes. Each in proportion to its
capacity, indicates and points to the divine knowledge, until the appearances of
(His) attributes and names have encompassed all the seen and the unseen. Thus
it is said: “Is there any appearance in aught else save Thee, which is not
of Thee, -- that it could have brought Thee forth? Blind is the eye which doth
not behold Thee!” It is also said by the King of Eternity: “I have
seen nothing except I beheld God in it, before it or after it.” Man, the
most noble and perfect of the creatures, is a mightier evidence and greater
expression than the other visible things. The most perfect, superior and
excellent of men are the Manifestations of the Sun of Truth; nay, rather, all
else save them exist only through their desire and move by their generosity.
Nay, all are mere nothingness and absolute non-existence before their court of
holiness; their mention is purified from mention of others, and their
description is sanctified above description of all else. These Holy Temples are
the eternal primal mirrors which express the Invisible of the Invisibles and all
His names and attributes, such as knowledge, power, dominion, grandeur, mercy,
wisdom, glory, generosity and beneficence. All these attributes become manifest
and evident through the appearance of these Essences of Oneness and these
qualities are not peculiar to some to the exclusion of the others. Nay, all the
favored Prophets and holy chosen ones are qualified with these attributes and
named by these names, but in certain stations, some appear mightier in
manifestation and greater in light; as it is said: “These are the
Prophets; We have preferred some of them before others.” (K. S. 2)
Therefore it is shown and confirmed that the Prophets and chosen ones of God are
daysprings of the manifestation and emanation of all these exalted attributes
and infinite names, although some of these attributes may or may not outwardly
appear in those luminous Temples. Even if a certain quality is not outwardly
manifested from those abstracted Spirits, it cannot be denied that those
repositories of divine attributes and mines of supreme names possess that
quality. Therefore all these brilliant Beings and wonderful Countenances are
declared to be endowed with all the attributes of God, such as dominion,
grandeur and the like, though they may not apparently appear with outward
dominion and other
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similar (powers). This point is evident and certain to every possessor
of perception and in no need of argument.
20. All the former Prophets who have announced to the people a
subsequent Manifestation have also spoken of the dominion of that Manifestation,
as is recorded in the former Books. Dominion and all the names and attributes
are certain and evident concerning all those preceding and subsequent
Manifestations, for they are the appearances of the invisible attributes and
dawning-places of divine mysteries, as already mentioned.
Furthermore, by sovereignty is meant the prevalence and power of His
Holiness over all the contingent things, whether it appears in the material
world with an outward predominance or not. This depends upon His own will and
desire. But it is evident that the purpose of sovereignty, wealth, life, death,
revival and resurrection as recorded in the former Books, is not that which
these people conceive and apprehend in this day; nay rather, by dominion is
intended the dominion which appears during the days of the manifestation of each
one of the Suns of Truth by Himself in Himself. It is that inward authority by
which they prevail over all in the heavens and earth, and which afterward
appears in the phenomenal world according to the capacity of the world, time and
creatures.
21. How far from the paths of truth were these people! Although the
“resurrection” was realized in the rise of His Holiness, and the
lights and tokens thereof had pervaded the whole earth, yet they derided and
held to views based upon the false and vain imaginations of the divines of the
ages, heedless of the sun of supreme providence and the showers of divine mercy.
Yea; the beetle is deprived of the holy fragrances of eternity and the bat flees
from the splendor of the world-illuminating sun. The same fact is witnessed in
every age during the appearance of the Manifestations of the True One; as Jesus
said: “Ye must be born again.” In another place He hath said:
“Except a man be born of water and spirit, he cannot enter the Kingdom of
God; that which is born of flesh is flesh, and that which is born of spirit is
spirit.”
The essence of the meaning is that those servants who are born of and
quickened by the spirit and breath of the appearances of holiness in every
Manifestation, to them can be attributed life, resurrection, and entrance into
the Paradise of divine love; while
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to others is ascribed death, heedlessness, and entrance into the fire
of unbelief and divine wrath. In all the Books, Tablets and Scriptures, death,
fire, lack of sight, hearing, and understanding is attributed to those who have
not drunk of the pure cups of knowledge and whose hearts have not attained to
the bounty of the Holy Spirit of the time; as it hath been previously mentioned:
“They have hearts by which they understand not,” etc.
22. In another place in the Gospel it is said: One day the father of
one of the disciples of Jesus died. He spoke of it to His Holiness, begging
permission to go perform burial and return. That Essence of Severance said:
“Let the dead bury their dead.” Similarly, two people of
Kúfih went to His Holiness the Commander -- (‘Alí). One
owned a house and wished to sell it; the other was the purchaser. They had
decided that this transaction should take place and its agreement be written
under the advice of His Holiness. That exponent of the divine command ordered
the scribe to write: “A dead man hath bought from a dead man a house
bounded by four limits; one extending toward the grave, one toward the tomb, one
toward the Sirát, and one either toward paradise or toward
hell.”
If these two souls had been quickened by ‘Alí’s
trumpet of life and raised from the grave of heedlessness through love of His
Holiness, “death” would certainly not have been applied to them. In
no age and cycle hath the purpose of the Prophets and Holy Ones been other than
the real life, real resurrection and real revival. By reflection upon this
statement of His Holiness, what hath been intended by “grave,”
“tomb,” “Sirát,” “paradise,” and
“hell” will be disclosed, but alas, all the people are veiled within
the tomb of self and buried in the grave of passion. To resume; were ye to
taste a little of the clear water of divine knowledge, ye would know that the
real life is the life of heart and not the life of body. For both animals and
men share in the life of the body. But this life is assigned to possessors of
brilliant souls who drink from the ocean of faith and partake of the fruit of
assurance. This life is not followed by death nor this immortality by
mortality; as it is said: “A true believer is alive both in this world
and in the world to come.” If by “Life” be meant the outward
life of body, it is evident that death overtakes it. There are likewise other
statements recorded in all the books, which indicate this exalted fact and lofty
word.
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23. In like manner thou seest in the present day that notwithstanding
the Sun of Significances, all the people both high and low are clinging to the
dark beetles and satanic appearances, continually asking them intricate
questions, while they, from lack of knowledge, answer in a way that will not
impair their outward possessions. It is evident a beetle itself hath acquired
no portion from the breeze of the muck of eternity nor stepped into the
Ridván of ideal myrtles, therefore how can it convey the odor of perfume
to the nostrils? This hath been and will forever be the condition of these
servants. Only those who advance toward God and turn away from the appearances
of the Satan will attain to the traces of God. Thus God hath ordained the
decree of the Day by the Pen of Grandeur upon a tablet concealed behind the veil
of might. Shouldst thou heed these explanations and reflect upon their outward
and inward (meanings), thou wilt comprehend all the intricate questions which in
this day have become a bar between the servants and the knowledge of the Day of
Judgment. Then thou wilt not need to question. We hope, if it please God, thou
wilt not return from the shore of the divine ocean deprived and thirsty, and
from the sanctuary of eternal desire destitute. Now what will your effort and
exertion accomplish?
24. To resume: The purpose of these clear explanations is to prove
the dominion of that King of Kings. Now be just as to which is mightier and
greater; this dominion which through one word hath so much power, prevalence and
grandeur, or the dominion of kings who, after protecting their subjects and the
poor, are for a number of days outwardly obeyed by the people who in heart
reject and oppose?
If the purpose of dominion be outward rule and temporal sway and power whereby the people are subdued and to which they outwardly bow and submit -- so that the friends are tranquilized and honored and the enemies debased and
degraded -- how can such form of dominion be true concerning the Lord of Might,
in whose name is unquestionably the sovereignty and whose majesty and grandeur
are acknowledged by all? For thou dost witness how most of the earth is in
possession of His enemies and all are working against His good-pleasure,
disbelieving, rejecting, and turning away from that which He hath commanded and
inclining toward and practicing that which He hath forbidden; while His friends
are always suffering in the hands of enemies. All this
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is clearer than the sunlight. Then know, O thou questioning seeker,
that outward dominion hath never been nor will be esteemed of importance by God
and His Holy Ones.
25. These Essences of Being are ready to expend all; that is, they
sacrifice life, property, souls and self in the path of the Friend, and to them
no station is more beloved than this. The lovers have no wish except the
good-pleasure of the Beloved, and seek no aim except the meeting of the Desired
One.
Should we wish to explain a sprinkling of the mysteries of martyrdom
and the fruits thereof, these Tablets undoubtedly would not suffice nor could
they bring it to an end. We hope, if it please God, a breeze of mercy may blow
and the tree of existence be clothed with a new robe through the divine spring,
that we may apprehend the mysteries of the divine wisdom and through His
providence become independent of the knowledge of all things. No one hath yet
appeared who hath attained to this station except a few who are not renowned.
The future will be what the divine judgment demands and what appears from within
the tent of decree. Thus we explain unto thee the wonders of the Cause of God
and reveal unto thee the melodies of Paradise that thou mayest peradventure
attain to the sources of knowledge and partake of the fruits of wisdom.
Consequently it should be known to a certainty that although these Suns of
Grandeur dwell upon the earth, yet they abide upon the most great throne;
although they may not possess a single coin, yet they soar upon the summit of
wealth; and while afflicted in the hands of the enemy, they are seated upon the
right hand of power and dominion. They are established and rest upon the throne
of eternal might, although outwardly in the utmost humiliation; and occupy the
seat of sovereignty and authority while apparently in the extremity of
weakness.
Thus one day Jesus, the son of Mary, seated Himself upon a chair and
made explanations through the melodies of the Holy Spirit the import of which is
this: “O people! My food is from the herbs of the earth, by which I
satisfy my hunger; my bed is the bare ground; during the night my lamp is the
light of the moon and I have no steed but my feet. Who upon earth is richer
than I?” I swear by God that a hundred thousand wealths revolve around
this poverty and a hundred thousand kingdoms of glory seek after this
lowliness.
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The poverty and wealth, lowliness and honor, dominion, power, and such like things considered as important by these worthless creatures, have no
mention in that court; as it is said: “O men, ye have need of God, but
God is self-sufficient.” (K. S. 35) Consequently by “wealth”
is intended independence of all else save God and by “poverty” the
need of God.
Another day, Jesus the son of Mary, was surrounded by the Jews. They
wished His Holiness to acknowledge having made the claim to Messiahship and
Prophethood in order that they might declare Him infidel and sentence Him to
death. Finally, they led that Sun of the heaven of significances into the
presence of Pilate the Caiaphas, the greatest of the doctors of that age. All
the divines were present at that meeting and a large multitude assembled for the
purpose of beholding, deriding and annoying Him. No matter how much they
inquired that perchance they might hear Him acknowledge, His Holiness held His
peace nor did He choose to answer. At length a wretch arose and came opposite
His Holiness, saying: “I adjure thee, didst thou not say, ‘I am the
Messiah of God, I am the King of Kings, I am the possessor of a Book and I am
the destroyer of the Sabbath day’?” His Holiness, lifting up His
blessed head, said: “Dost thou not see that verily the Son of Man is
seated upon the right hand of power and might?” This He said, although no
accessories of power were outwardly found with Him, but an inward power which
pervaded all in the heavens and earth. No need to relate what they inflicted
upon Him and how they dealt with Him after this saying.
It is also recorded in the Gospel of Luke that another day His
Holiness passed by one of the Jews who was afflicted with palsy and laid upon a
couch. When he saw His Holiness, he recognized Him by His appearance and began
to entreat. His Holiness said, “Arise from thy bed; verily thy sins are
forgiven.” Several Jews who were present at that place began to murmur,
saying, “Who can forgive sins but God alone?” Then Christ perceived
their thoughts and said: “Whether it is easier to say, arise, take up thy
bed, or to say thy sins be forgiven thee? But that ye may know that the Son of
Man hath power upon earth to forgive sin,” etc. This is the real
sovereignty and power of the Holy Ones of God. By all these statements
repeatedly cited from different places and instances it is intended that
ye
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may be informed of the interpretations of the words of the Chosen Ones
of God that perchance the foot may not slip and the heart may not be troubled by
certain statements.
26. The utmost divine bounty ordained for the servants is the
“Meeting of God” and His knowledge, which are promised to all. This
is the extreme bounty of the Pre-existent Bountiful One for His servants, and
the fullness of absolute grace for His creatures.
They have denied all these verses indicating the “Meeting”
which is the strongest decree found in the Heavenly Books, and have deprived
themselves of this lofty and exalted position and this excellent and glorious
rank. Some say that by this is meant the meeting of the splendor of God in the
Day of Resurrection. If they assert that the “Universal Splendor” is
intended, this exists in all things, for we have formerly demonstrated that all
things show forth the splendor of that Ideal King, and that the traces of the
effulgence of the sun of the Manifestor exist and are visible in the mirrors of
beings. Nay, if the spiritual and divine eye of man be opened, he will see that
nothing exists without the appearance of the splendor of that Ideal King. For
thou dost perceive that all contingent and created things express the
manifestation and emanation of that Ideal Light, and dost behold the doors of
the divine Ridván opened in all things for seekers to enter the cities of
intelligence and wisdom, and attained ones to pass into the gardens of knowledge
and power. In every garden the bride of significances is seen seated in the
chambers of words, with full adornment and grace. Most of the verses of the
Qur’án indicate and show forth this spiritual fact. The saying,
“Neither is there anything which doth not celebrate His praise” is
eloquent testimony thereto; and “everything have we computed and written
down” is a faithful witness thereof. If by “Meeting of God”
is meant the meeting of these splendors, then all the people have attained to
the meeting of the eternal countenance of that Peerless King. Why, then, is it
assigned to the Day of Resurrection?
But if they say the purpose is the “Special Splendor,” the
state interpreted by some of the Súfís as the “Most Holy
Outpouring”; if it is in the Essence Itself, it hath been eternally in the
divine knowledge. Supposing this hypothesis to be admitted; in this sense
“Meeting” cannot become true of any one, because this state is
realized in the innermost of the Essence, unto which
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none can ever attain! “The way is barred, and seeking after it
is forbidden.” The minds of the near ones cannot soar to this station,
how much less can the intellects of the limited and veiled ones! If they say it
is the “Secondary Splendor,” which is interpreted as the “Holy
Outpouring,” this is unquestionably in the world of creation, that is, in
the world of primal manifestation and original emanation. This station is
assigned only to His Prophets and Holy Ones, because none greater and mightier
than they have appeared in the realm of existence; and all confess and
acknowledge this fact. These are the sources and manifestors of all the eternal
attributes and divine names, and these are the mirrors which fully express. All
that refers to them is in reality referred to His Highness, the “Manifest
and Invisible One.” Knowledge of the origin and attainment thereto can
only be achieved by knowing and attaining to these Beings who shine forth from
the Sun of Truth. Consequently, by meeting these Holy Lights, the
“Meeting of God” is attained; through their knowledge the knowledge
of God, and by their faces the face of God. From the fact that these abstracted
Essences are the first, the last, the manifest, and the hidden, it is proved of
that Sun of Truth, that He is verily, “the First and the Last, the
Manifest and the Hidden,” and likewise the other exalted names and lofty
attributes. Therefore, whosoever is favored by these shining and glorious
Lights and hath attained to these luminous and radiant Suns during every
Manifestation hath attained the “Meeting of God,” and entered the
city of eternal and immortal life. This “Meeting” can not be
realized by any except in the Resurrection Day, which is the rise of the Self of
God in His Universal Manifestation.
This is the meaning of that “resurrection” recorded and
stated in all Books, and which Day hath been announced to all. Consider, is
there any day to be imagined greater, mightier and more excellent than this Day,
that man should turn away from it and deprive himself of its bounties, which are
pouring like the spring cloud from the presence of the Merciful? After it hath
been proved with complete evidence that no day is greater than this Day, and no
matter is mightier than this matter; and after all these sound and solid proofs
which no one who is wise and sagacious can deny or avoid, how can man deprive
himself of such great bounty through words of the doubting
visionary?
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O my brother, understand then the meaning of resurrection and purify
thine ears from the saying of these rejected people. Shouldst thou step a little
way into the worlds of severance, thou wilt testify that no day greater than
this Day and no resurrection mightier than this Resurrection can be imagined,
and that one deed in this Day is equivalent to deeds performed during a hundred
thousand years -- nay, I ask pardon of God for this limitation, because deeds
done in this Day are sanctified beyond any limited reward. As these worthless
creatures have not understood the meaning of “Resurrection” and the
“Meeting of God,” they are therefore completely veiled from the
bounty thereof. Although the purpose of learning and its anxieties is the
attainment and knowledge of this station, yet they are all occupied with outward
learnings and desist not from them even for a moment; closing their eyes to the
essence of knowledge and the knowable. It seems as if they had not drunk one
drop from the ocean of divine knowledge nor attained a sprinkling of the cloud
of the merciful bounty.
Consider, if one does not partake of the bounty of Meeting or the
knowledge of the Manifestations of God, how can he be truly called learned,
although he may have studied a thousand years, and possess all the limited and
outward sciences. It is plainly evident that he cannot be said to possess
knowledge. But if one hath not seen a single letter of learning, and hath
attained to this mighty honor, he is undoubtedly accounted one of the divine men
of learning, for he hath reached the furthermost point of knowledge and its
highest degree.
This condition is also one of the signs of the Manifestation; as it is
said: “He will make your highest to be the lowest, and your lowest to be
the highest.” Likewise it is said, “And we were minded to be
gracious unto those who were weakened in the land, and to make them models of
religion; and to make them the heirs (of the wealth of Pharaoh and his
people).” (K. S. 28) It is witnessed in the present day how many of the
divines, by reason of their denial, abide in the lowest planes of ignorance,
their names erased from the book of the exalted and the learned; and how many of
the ignorant, on account of their belief, have ascended to the highest horizon
of knowledge, and their names are registered in the Tablets of Knowledge by the
Pen of Power. Therefore, it is said, “Seeking after proof when the fact
is attained is blamable,
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and occupying one’s self with learning after reaching the object
of knowledge, is to be censured.” Say, O people of the earth, this is a
fiery Youth who runneth in the wilderness of spirit, heralding unto you the lamp
of God, and reminding you of a matter which is visible in concealment under the
veils of light, from the horizon of Holiness in the region of
‘Iráq.
27. O my friend, if thou soarest a little in the heavens of the
significance of the Qur’án, and walkest upon the earth of divine
knowledge unfolded therein, many doors of knowledge will be opened before thy
face and thou wilt be assured that the very things which in this day prevent
these servants from arriving at the shore of the eternal ocean, hindered the
people during the Manifestation of the Point of the Qur’án from
acknowledging and submitting to that Sun. Likewise thou wilt become informed of
the mysteries of the “return” and “revival” and dwell in
the loftiest chambers of security and assurance.
One day a number of the opponents of that peerless Beauty (Muhammad),
who were deprived of the Ka’aba of the Eternal, said to Him by way of
derision, “Surely God hath covenanted with us that we should not believe
in (any) Messenger until (one) should come unto us with a sacrifice which should
be consumed by fire.” (K.S. 3) The import of this is that the Creator
had covenanted with them that they should not believe in a Messenger unless he
perform the miracle of Abel and Cain, that is, offer a sacrifice, and a fire
come from heaven to consume it; as they had heard in the story of Abel, and
which is recorded in the books. His Holiness said, in answer, “Messengers
have already come unto you before me, with plain proofs and with the (miracle)
which ye mention; why, therefore, have ye slain them, if ye speak truth?”
(K.S. 3) Now, be just; how could those servants who were in the age and cycle
of His Holiness, be actually those in the age of Adam or other Prophets, when
the interval between Adam and that time was several thousand years? Why did
that Essence of Truthfulness attribute to the servants of His age the murder of
Abel or other Prophets? Thou hast no other alternative except to ascribe
falsehood and vain saying to His Holiness (which God forbid), or to say that
those wicked ones were the same who contradicted the Prophets and Messengers in
every age, and finally martyred them all.
Ponder carefully over this explanation, that the
refreshing
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breeze of knowledge may blow from the city of the merciful and cause
the soul to reach the garden of wisdom through the beautiful utterance of the
Beloved One. As the heedless people did not understand the meanings of these
perfect and eloquent explanations, and, according to their idea, did not find
the answer consistent with the question, therefore they attributed lack of
knowledge and hallucination to these essences of knowledge and
reason.
Likewise in another verse, it is said in condemnation of the people of
the age, “Although they had before prayed for assistance against those who
believe not, yet when he came unto them whom they had known (to be from God),
they would not believe in him; therefore, the curse of God shall be on the
infidels.” (K. S. 2) That is, this multitude who waged war and fought
against the infidels for the sake of God, and who sought victory in order to
assist His Cause, when the one whom they had known came unto them, denied him;
therefore, the curse of God shall be upon the infidels! Consider how it is
understood from this verse that the people of the time of His Holiness were the
same people who in the days of each former Prophet strove and fought to
promulgate the Law and spread the Cause of God, although the people of the time
of Jesus and Moses were not actually the people of the age of His Holiness.
Moreover those whom they had known formerly were Moses the possessor of the
Pentateuch, and Jesus the possessor of the Gospel. Notwithstanding this, why
did His Holiness say “when came unto them the one whom they had
known” -- that is, Jesus or Moses -- they “denied Him?” As
His Holiness was outwardly called by another name, that is, Muhammad, -- had
appeared from another city and come in another language and law -- how then can
the verse be proven and understood?
Comprehend thou the subject of “return”; how clearly it is
revealed in the Qur’án; yet no one hath understood until the
present day. What wilt thou say? If thou sayest that His Holiness was the
return of the former Prophets, as is indicated by the verse, His companions must
likewise be the return of the bygone companions, for the return of the former
servants is also clearly shown in the mentioned verses. If they deny this, they
have contradicted the text of the Book, which is the mightiest proof. Therefore
in the same manner understand the fact concerning “return,”
“resurrection” and “revival” in the days of the
appearance
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of the Divine Manifestations, so that thou mayest behold with the
outward eye, the return of the Holy Souls in pure and brilliant bodies; and
sanctify and purify the dusts of ignorance and darkened self by the water of
mercy from the knowledge of the merciful, that peradventure thou mayest
distinguish and determine the highway of the morn of truth from the night of
error, through the shining lamp, divine power and eternal
guidance.
Furthermore, it is evident that the custodians of the Trust of the
Unity appear in the temporal worlds with a new Command and a new Cause. As
these Birds of the eternal throne descend from the heaven of the Divine Will,
and all of them arise in the supreme, irresistible Command, therefore they are
declared as one person and one essence. For they all drink from the chalice of
the divine love and partake of the fruits of the tree of Oneness. These
Manifestations of the True One have two stations. One is the station of pure
abstraction and the essence of singleness. In this station, if thou dost name
and designate all of them by one name and office, it is not amiss. As it is
said, “We make no distinction at all between His Messengers.” (K.S.
2) For all of them summon the people to the divine unity and announce the
Kawthar of infinite bounty and grace. All are dignified with the robe of
Prophethood and honored by the mantle of glory. Therefore it is said by the
“Point of the Qur’án,” “I am all the
prophets.” Likewise He says “I am the first Adam, Noah, Moses and
Jesus.” The same statement hath been made by the ‘Ali’ite
Countenance. Similar sayings indicating the unity of these Points of Oneness
have appeared from the sources of the eternal utterances and treasuries of the
pearls of knowledge; as recorded in the Books.
These Countenances are the points of the Command and the
dawning-places of the Decree. The Command is sanctified from the veils of
plurality and contingency of number. Thus it is said: “We have but one
Command.” Therefore as the Command is one, the Manifestations of the
Command are also necessarily one.
To resume: It is evident and certain that all the Prophets are the
Temples of the Command of God, who have appeared in different garments, and if
thou lookest with an attentive eye thou wilt find all of them dwelling in one
Ridván, soaring in one sky, seated upon one carpet, speaking one speech
and enjoining one Command.
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This is the unity of those Essences of Existence and illimitable and
inseparable Suns. Consequently if one of these Holy Manifestations says,
“I am the return of all the Prophets,” it is true. Likewise in every
subsequent Manifestation, the return of the former Manifestation is realized.
As the return of Prophets is proven consistent and in conformity with verses and
traditions, the return of the holy ones is also certain and accomplished. This
return is too clear for need of proof and argument. For instance, consider that
among the Prophets was Noah. When He was appointed to Prophethood and arose in
the Cause with divine mission, those who believed in Him and acknowledged His
command were indeed honored with new life, and a new spirit and life became true
of them. For previous to believing in God and submitting to the Manifestation
of Himself, they had the greatest attachment to temporal effects and properties,
such as wife, children, food, drink and the like, to such an extent that they
spent night and day in seeking vanities and means of enjoyment, and from these
things, before arriving at the sea of faith, they were so firm and rooted in the
limitations of their fathers and forefathers, and in following their ceremonies
and laws, that if sentenced to death, they would rather submit than allow the
change of a single letter of the habitual customs which prevailed among the
multitude.
The same people, notwithstanding these limited veils and
above-mentioned customs, as soon as they drank the choice wine of faith from the
chalice of assurance in the hands of the Manifestations of the praised One, were
so transformed that they would abandon wives, children, property, encumbrances,
life and belief, yea, all else save God. They were so overcome by excess of
longing for God, and by ecstasies of eternal joy, that they would not value the
world and all therein as a wisp of straw. Can they not be declared as of
“new creation” and “return”? Likewise it was witnessed
that these souls, before attaining to the wonderful and new favor of God, would
protect their lives with a hundred thousand plans and schemes from threatenings
of destruction, until for instance, they would flee from a fox and avoid a
thorn. But after being honored with the mighty security and great providence,
they would voluntarily expend a hundred thousand lives; nay rather, their
blessed souls despised the cage of the body,
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and a single one of these hosts would fight against a multitude. If
these souls were the same former souls, how could such things contrary to human
tendencies and opposed to bodily desire proceed from them?
To resume: The fact is clear that it is impossible for such deeds and
actions which have no similitude to former deeds and actions, to appear and be
witnessed in the realm of existence, without a divine change and transformation;
for their agitation was changed to composure, their doubt turned to assurance,
and their fear transformed into courage. This is the virtue of the divine
Elixir which transforms the servants in an instant.
For instance, consider the substance copper, which if it is protected
in its own mine from super-abundance of dryness, will in seventy years* attain
to the state of gold -- although some
consider copper itself to be gold, which through super-abundance of
dryness, hath become disordered and hath not reached its own
state.
To be brief: a perfect elixir, however, will cause the substance
copper to attain the state of gold in an instant, and to traverse the
seventy-year stages in a moment. Could it be said that this gold is copper or
that it hath not attained the condition of gold, while the test is at hand to
differentiate and distinguish the qualities of gold from those of
copper?
Likewise, these would have traversed the earth-world in an instant
through the divine Elixir, entered the worlds of sanctity, and in one step
reached the divine placeless from the limited world of place. An effort is
needed that thou mayest attain this Elixir which in an instant causes the west
of ignorance to reach the east of knowledge, makes the gloominess of the dark
night attain to the brilliant morning, guides the remote one in the wilderness
of doubts to the fountain of nearness and assurance, and directs the mortal
temples to the Ridván of immortality. Now if it be true to declare this
gold copper, it will also be true and justifiable to declare these servants to
be the same as before they had attained to the Faith.
O brother, through these clear, perfect and complete explanations, the
mysteries of “new creation,” “revival,” and
“resurrection”
F1 Seventy years is equivalent to “three score years and
ten,” the life of
F1 man. This reference to copper and gold is symbolic, copper being
human
F1 reason, while gold is spiritual illumination.
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are manifest and evident without veil and covering. If it please God,
thou wilt cast off the old garment from body and soul through the unseen
confirmations, and be honored with the new and immortal robe.
Therefore, in every succeeding Manifestation, those souls who preceded
all in the earth in faith, drank the clear water of knowledge from the Beauty of
Oneness, and ascended to the loftiest summits of faith, assurance and severance,
can be declared to be the return of the former persons who in name, office,
deed, word and condition had attained to these states in the preceding
Manifestation. For that which appeared from the former servants, appeared and
became manifest in the subsequent ones. If, for example, a garden of roses be in
the east of the earth, and that kind of rose also cometh forth from another
branch in the west, the name “rose” is applied to it. In this case
it is not in respect to the limitations of the branch and its form, but on
account of the fragrance and odor which are manifest in both. Consequently,
sanctify and purify thy gaze from outward limitations, that thou mayest behold
them all in one name, one office, one essence, and one truth, and that thou
mayest perceive the mysteries of the “return” of the Words in the
revealed Words. Reflect a little upon the companions at the time of the Point of
the Qur’án; how they cut themselves from the whole world, were
purified, sanctified and severed from all human tendencies and selfish desires
through the pure fragrances of His Holiness, and preceded all the people of the
earth in attaining the honor of Meeting, which was identical with the Meeting of
God. For ye have heard how they sacrificed life before that Manifestation of
the Glorious One.
Behold the return of the same firmness, steadfastness and severance in
the companions of the Point of the Bayán, for ye have witnessed how these
companions have hoisted the banner of severance upon the summit of
inaccessibility, through the wonders of the generosity of the Lord of
Lords.
To be brief: These lights have appeared from one lamp and these
fruits have grown from one tree. In reality no difference is perceived and no
change is visible. “All this is from the bounty of God; He bestoweth it
upon whomsoever of His creatures He wisheth.” God willing, we will avoid
the land of negation and reach the sea of affirmation, so that we may perceive
the worlds
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of union, division, oneness, separation, limitation and divine
abstraction with an eye sanctified from elements and opposites, and soar upward
to the highest horizon of the nearness and sanctity of the
significances.
Though all the Prophets, chosen ones, and holy ones, have commanded on the part of God that the people should see and hear with their own eyes and
ears, yet, disregarding the exhortations of the Prophets, they have followed and
will follow their divines. Should a needy and poor one destitute of the
clothing of men of learning say -- “O people: Follow the Messengers of
God” (K. S. 36) -- they will wonder exceedingly at such a statement and
answer -- “When all these learned and cultured men with outward leadership
and rich and magnificent apparel have not understood and have failed to
distinguish truth from falsehood, how couldst thou and those like thee
understand?” If number and the garb of learning be a proof and indication
of knowledge and truth, the former peoples* should prove more worthy and
superior, for
they are greater and more numerous.
The point is also clear and evident that the divines of the age have
prevented people from the path of truth at the time of the appearance of the
holy Manifestations. This is recorded and stated in all the Heavenly Books and
Epistles. No Prophet was sent forth who did not become the object of hatred,
denial, rejection and execration by the divines. May God denounce them for what
they have done formerly and are now doing! What veils of glory are greater than
these temples of error? By God, removing these veils of glory is the greatest
affair, and rending them asunder is the mightiest action! May God strengthen us
and you, O concourse of Spirit, that ye may succeed in this in the time of
“Mustagháth” and be not veiled from the Meeting
of God in His Day.
Consider how many mysteries are hidden in the tents of the knowledge
of God, and what jewels of His wisdom are concealed in the treasuries of
preservation, so that thou mayest be convinced that there hath been and will be
neither beginning nor end to His creation. The space of His destiny is too vast
to be limited by explanation or traversed by the bird of minds and His ordained
decrees are beyond attainment by any comprehension. His creation hath been from
the “Beginning before which there
F1 Adherents of former religions, who deny a Manifestation in His Day.
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is no beginning,” and no “End” hath overtaken it.
The Manifestations of His beauty will be until the interminable End; and no
Beginning hath beheld Him.
Briefly: O my beloved, the melody of the divine world is sanctified
above limitation by earthly hearing and minds. How can the ant of existence
step into the court of the Adored One? Yet weak souls deny these abstruse
explanations and reject similar traditions, through lack of understanding. Yea,
only the spiritually minded can understand this. Say -- this is an end to which
there is no end in the creation, and a beginning for which there is no beginning
in the world of origin. So, O concourse of the earth, ye may behold the
splendor of the end in the Manifestations of the beginning.
28. We have formerly explained two stations for the Suns rising from
the Day-springs of Divinity. One is that station of unity and condition of
oneness, as previously mentioned. “We make no distinction between any of
them.” (K.S. 2) The other station is that of distinction, creation, and
human limitations. In this station, for each one a temple is designated, a
mission is indicated, a manifestation is decreed, and certain limitations are
assigned. Each one is named by a certain name, characterized by a quality, and
appointed to a new Cause and Law; as it is said: “These are the
Messengers; We have preferred some of them before others; Some of them hath God
spoken unto, and hath exalted the degree of others of them. And we gave unto
Jesus, the son of Mary, manifest signs and strengthened Him with the Holy
Spirit.” (K. S. 2)
It is due to the variance of these stations and conditions that
different words and explanations appear from those Fountains of Divine
Knowledge, but in reality all the intricate divine subjects are regarded as one
utterance by the knowing. As most of the people are not acquainted with the
mentioned conditions, they are troubled and confounded by the different words of
those Temples of Unity.
To be brief: It is evident that all these differences of words are due
to the differences of stations. Therefore, in the station of oneness and rank
of singleness, pure sublimity, divinity, unity and absolute deity have been and
are applied to those Essences of Existence, because they are all seated upon the
throne of the “Manifestation of God,” that is, the appearance of
God
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is made manifest by their appearance and the beauty of God is revealed
by their beauty. Thus it is that melodies of divinity have proceeded from these
Temples of Unity.
But in the second station, which is that of distinction, separation,
limitation, and temporal conditions and indications, they show forth absolute
servitude, real need and utter lowliness; as it is said, “Verily, I am the
servant of God,” and, “Verily, I am only a man like you.” (K.
S. 41)
If it be heard from the perfect Manifestations “Verily, I am
God,” it is true and without doubt; for it hath been repeatedly
demonstrated that through their manifestation, attributes, and names, the
manifestation of God, the attribute of God, and the name of God, appear upon
earth. Thus it is said, “Verily, they who swear fealty unto thee, swear
fealty unto God, etc.” In this station, all are sent forth from the
presence of that Ideal King and Eternal Essence. If all of them raise the call,
“I am the Seal of the Prophets,” it is also true and beyond reach
and access of uncertainty, because all are accounted as one soul, one essence,
one spirit, one body, one command, and are the Manifestors of the states of the
“Beginning” the “End,” the “First,” the
“Last,” the “Manifest,” the “Hidden” of that
ideal Spirit of Spirits and eternal Essence of Essences. Likewise if they say,
“We are the servants of God,” this is also confirmed and evident,
for outwardly they have appeared with the utmost degree of servitude. No one
hath the courage to appear in the world with that manner of servitude. Thus
those Essences of Existence, when submerged in the seas of eternal holiness and
when ascending to the summits of the significances of the Ideal King, uttered
declarations of unity and deity. Were one to consider attentively, he will find
that even in this state they witnessed in themselves the utmost humility and
lowliness in presence of the Absolute Existence and Real Life, as though
accounting themselves utter non-existence and deeming their own mention in that
court as polytheism. For in this station, any mention would be an indication of
being and existence, and this is considered a great error by the attained ones.
How much greater (error) to mention aught else, or that the heart, tongue, mind,
and soul be occupied in any other mention than the Beloved One; that the eye
should look upon other than His beauty, the ear hear other than His melody, or
the feet walk in other than His path.
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At this time, the breeze of God is wafted and the spirit of God hath
surrounded. The pen is withheld from motion and the tongue hath ceased
utterance. Briefly: In this station the declaration of divinity and the like
have appeared from them, while in the station of messengership they have
declared prophethood. Likewise in every station they have made a declaration
expedient thereto and have attributed all these to themselves; (declarations)
concerning the world of command, the world of creation, the worlds of divinity,
and the worlds of phenomena. Therefore whatever they may say and claim,
including divinity, deity, prophethood, messengership, successorship,
imámate or servitude is true and without doubt. Consequently these
proven statements should be reflected upon, that no one may be overtaken in the
sayings of the Manifestations of the Invisible and Dawning-places of
Holiness.
Briefly: One must ponder over the Words of the Sun of Truth, and if
they are not understood, they should be submitted to those who are custodians of
the depositories of knowledge, in order that they may explain and remove the
difficulty. One should not interpret the Holy Words according to his own
inclination and desire, proceed to reject and deny -- as do the doctors and
theologians of the age who are seated upon the platform of knowledge and
learning, and who call ignorance knowledge and oppression justice. Should they
ask the Ideal Sun concerning their imaginary notions and find the answer at
variance with what they have conceived or understood from the book of one
similar to themselves, they unquestionably would ascribe ignorance to that mine
and source of knowledge. This hath happened in every age.
For instance, when they asked that Lord of the Existence (Muhammad)
concerning the phases of the moon, He answered by the command of God:
“They are times appointed unto men.” (K. S. 2) Hearing this, they
attributed ignorance to His Holiness.
Nay, rather, knowledge is that which proceeds from those mines of
divine wisdom and those depositories of eternal knowledge. “Knowledge is
one point, but the ignorant have multiplied it,” is a proof of this; and
“Knowledge is a light which God sheds into the heart of whomsoever He
wisheth” confirms this statement.
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In this day, divers in the sea of eternal knowledge and dwellers in
the ark of divine wisdom forbid people from studying vain sciences. Their
shining breasts, praise be to God, are purified from these allusions and
sanctified from these veils. We have consumed the greatest veil, in the saying,
“Learning is the greatest veil,” with the fire of the love of the
Friend, and have raised another tent. And we glory in this, that we have burned
the “veils of glory,” praise be to God, with the fire of the beauty
of the Beloved, and have placed none other than the desired One in the mind and
heart. Neither do we adhere to any knowledge but His knowledge, nor cling to
anything knowable save the splendor of His lights.
29. As it hath been shown that no one can enjoy the melodies of the
divine nightingale save those who are custodians thereof, it is necessary and
obligatory for every one to submit the difficulties of the divine questions and
intricacies in the references of the Dawning-places of Holiness, to the
possessors of brilliant hearts and the bearers of the mysteries of unity; so
that the questions may be solved through the supreme confirmation and divine
bounties, and not by the assistance of acquired sciences.
But, O my brother, when a seeker intends to turn the step of search
and journeying into the path of the knowledge of the King of Pre-existence, he
must first cleanse and purify his heart, -- which is the place of the appearance
and emanation of the splendor of the hidden mysteries of divinity -- and he must
cleanse and refine his breast -- which is the throne for the accession and
establishment of the love of the Eternal Beloved -- from all the gloomy dusts of
acquired learnings and from the allusions of satanic appearances. He must
likewise sanctify his heart from attachment to water and clay -- that is, from
all phantasmal forms and spectral images -- in such manner that no trace of love
or hatred may remain in the heart, lest that love may cause him to incline
toward a direction without guide, or that hatred prevent him from another
direction; just as in this day, most are bereft of the immortal Face and of the
threshold of meanings, because of these two tendencies, and are grazing
shepherdless in the deserts of error and oblivion. He should at all times trust
in God, and turn away from the creatures; be severed and detached from the world
of dust and united with the Lord of Lords; not preferring his own self before
any one, but cleansing the tablet of the heart from pride and
vainglory;
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attaching the heart to patience and self-restraint; observing silence
and avoiding useless speech; for the tongue is a smoldering fire and loquacity
is a deadly poison. Material fire devours bodies, but the fire of the tongue
consumes souls and minds. The effect of the former vanishes in an hour, but the
latter continues for a century.
He should consider backbiting as error, and never step into that
court, for backbiting extinguishes the brilliant light of the heart and numbs
the life of the soul. He should be content with little and free from avarice;
profiting by the companionship of the severed ones and regarding seclusion from
haughty and worldly people as a benefit. At dawn he should be engaged in
commemorations, seeking for that Beloved One with the utmost earnestness and
power; consuming heedlessness with the fire of love and praise; passing over all
else save God with the swiftness of lightning; bestowing a portion upon the
destitute, and not refusing benevolence and favor to the unfortunate. He should
show kindness to the animals; how much more to mankind, (especially) to the
people of the Bayán; refusing not his life for the Beloved and turning
not away from the True One when reproached by the creatures. He should not wish
for others what he doth not wish for himself, nor say that which he will not
fulfil; keeping aloof from evil doers with all determination, and asking the
forgiveness of God in their behalf; condoning the sinners and despising them
not, for the end is not known. Many a sinner who is favored with the essence of
faith at the time of death, drinks the wine of immortality and hastens to the
Supreme Concourse; while many a believing and obedient one is estranged at the
time of the soul’s departure, and dwells in the lowest abyss of fire.
Briefly: by all these sound explanations and valid references, it is meant that
the traveler and seeker should consider all else save God mortal and account all
but the Adored One as nothing.
When the lamp of search, effort, longing, fervor, love, rapture,
attraction and devotion is enkindled in the heart, and the breeze of love blows
forth from the direction of unity, the darkness of error, doubt and uncertainty
will be dispelled and the lights of knowledge and assurance will encompass all
the pillars of existence. Then the ideal Herald will dawn as the true morn from
the Divine City, with spiritual glad tidings, and awaken the heart, soul and
spirit from the sleep of negligence with the trumpet of
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knowledge. Then the favors and confirmations of the eternal Holy
Spirit will impart such a new life that one will find himself the possessor of a
new eye, a new ear, a new heart, and a new mind, and will direct his attention
to the clear, universal signs and to the hidden individual secrets. With the
new eye of God he will see a door open in every atom for attainment to the
stations of positive knowledge, certain truth and evident light, and will
perceive in all things the mysteries of the splendor of Oneness and the traces
of the Manifestation of Eternity.
I swear by God, should the traveler in the path of salvation and the
seeker for the summits of righteousness attain to this supreme and lofty state,
he will inhale the fragrance of the True One from remote distances and discern
the brilliant morn of guidance from the Day-springs of all things. Every atom
and object will direct him to the Beloved and the Desired One. He will become
so discerning that he will distinguish truth from falsehood as the sun from
shadow. For example; if the breeze of truth should blow forth from the east of
creation, he will surely inhale it in the west of emanation. Likewise, he will
distinguish all the signs of the True One -- such as wonderful words,
incomparable deeds, and brilliant actions -- from the deeds, actions and traces
of all else, just as the jeweler distinguishes the gem from the stone, and man
the spring from autumn and heat from cold. When the head of the soul is
purified from the ailment (lit. cold) of the contingent and existent, it will
unfailingly discover the fragrance of the Beloved from distant stations, arrive
at the city of the assurance of His Highness the Beneficent, through the effect
of this fragrance, and behold the wonders of the wisdom of His Highness the Most
Holy, in that spiritual city. It will detect the hidden knowledges from the
forms of the leaves of the tree of that city, hear the glorification and praise
of the Lord of Lords from its soil, with the outward and inward ears, and
perceive the mysteries of “advent” and “return” with the
outward eye. What shall we mention of the signs, tokens, appearances and
splendors ordained in that city, by the command of the King of Names and
Attributes! It quencheth thirst without water, and increaseth the heat of the
love of God without fire. The ideal consummate wisdom is hidden in every plant,
and a thousand nightingales of speech are in ecstasy and rapture upon every rose
branch. The mystery of the fire of Moses is revealed in its wonderful tulips,
and the breath of
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the Holy Spirit of Jesus emanates from its fragrances of holiness. It
bestows wealth without gold and grants immortality without death. A paradise is
concealed in every leaf, and a hundred thousand wisdoms are treasured in every
one of its chambers. Those who earnestly endeavor in the way of God, after
severance from all else, will become so attached to that city that they will not
abandon it for an instant. They will hear conclusive proofs from the hyacinth
of that assembly and will receive clear arguments from the beauty of the rose
and the melody of the nightingale. This city is renewed and adorned every one
thousand years, more or less. Therefore, O my friends, we must make an efforts
to attain to that city and remove the veils of glory, through divine favors and
lordly compassion, so that we may sacrifice the withered soul in the path of the
New Beloved, and show forth a hundred thousand supplications and humiliations in
order to be favored with that attainment. This city is none other than the
“Divine Book” in every age. For instance, in the age of Moses it
was the Pentateuch; in the time of Jesus, the Gospel; in the day of Muhammad the
Messenger of God, the Qur’án; in this age, the Bayán;* and
in the Day of “Him whom God shall send forth,”
His Book, which is the return of all the Books and the guardian. In
these cities, sustenance is provided and eternal blessings are appointed. They
bestow spiritual food and provide preexistent benefit. They confer the wealth of
unity upon the people of abstraction, bestow a portion upon the portionless, and
favor the wanderers in the desert of ignorance with the cup of knowledge. In
these cities are treasured and deposited the guidance, favor, knowledge,
understanding, faith and assurance of all in the heavens and earth.
30. To resume: We must not depart from the irrefutable command of God
and the fixed decree of the Most High but must acknowledge the wonderful Books.
And it is evident that whosoever hath not acknowledged the Qur’án
hath not in reality accepted the Books which preceded it. Should we mention the
concealed meanings and explain the hidden mysteries thereof, time undoubtedly
would not bring them to a conclusion and the world could not bear them. God
testifieth to what we say!
F1 In this Tablet, Bahá’u’lláh wrote as a
follower of the Báb, interpreting
F1 the religious books of the past with relation to their fulfillment
in the
F1 Báb as the “Herald,” or “First
Point.”
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Consider how great is the value and how paramount the importance of
the verses in which God hath completed His perfect argument, consummate proof,
dominant power and penetrating will. In the declaration of His proof, that King
of Unity hath not conjoined anything with them, for among proofs and evidence,
verses are like unto the sun, while all others are as stars. To the people they
are everlasting proof, fixed argument, and shining light from the presence of
that Ideal King. No excellence equals them and nothing precedes them. They are
the treasury of divine pearls and the depository of the mysteries of unity.
They are the strong thread, the firm rope, the most secure handle and the
inextinguishable light. Through them flows the river of the divine knowledge,
and bursts the fire of the consummate Wisdom of the Eternal. This is a fire
from which two effects proceed at the same time: It creates the heat of love
within the people of faith, and produces the cold of heedlessness within the
people of hatred. O friend, we must not depart from the command of God, but
acquiesce and submit to that which He hath appointed to be His
proof.
As the Jews in the time of Moses exchanged the heavenly Table for such
foul things as garlic and onions, likewise these people sought to exchange the
revealed verses for impure and unclean imaginations. Similarly it is seen in
this day that although the ideal Table is descending from the heaven of divine
mercy and from the clouds of celestial bounty, and although the seas of life are
flowing and moving in the Ridván of Paradise by the command of the
Creator of all things, yet they are gathered like dogs around dead bodies, and
are contented with a briny lake which is but bitter salt. Praise be to God!
One is greatly astonished at such servants, who seek for proof after the banners
of the proven are hoisted; who cling to the allusions of learning after the sun
of knowledge hath appeared. It is like asking the sun for proof of its light,
or the vernal shower for argument to demonstrate its bounty. The proof of the
sun is its light which shines forth and encompasses the world; and the argument
of the shower is its bounty which renews the world with a fresh mantle. Yea!
The blind realize no effect in the sun but heat, and a barren soil knoweth no
bounty from the vernal mercy.
Lend not thine ear to the vain statement of the servants who say that
“the Book and verses cannot be proof to the common people
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because they neither understand nor comprehend them.” The
Qur’án is a proof to the East and the West. How could it be a
proof, if the power of understanding it were not possessed by the people?
According to their statement, none would be required to know God, nor would it
be necessary; for the knowledge of Him is greater than the knowledge of His
Book; and the common people would not possess the capacity to comprehend
it.
To be brief: This statement is extremely vain and inadmissible, and
emanated from pride and arrogance for the purpose of keeping the people afar
from the Ridván of the good pleasure of God, and grasping their reins
tightly. Before God these common people are accepted and approved above the
learned who have turned away from the True One. Understanding the divine Words
and comprehension of the utterances of the Ideal Doves have no connection with
outward learning, but depend upon purity of heart, chastity of soul, and freedom
of spirit. For at the present time there are some servants who have not seen a
single letter of the forms of learning, yet they are seated upon the summit of
knowledge, the gardens of their hearts adorned with roses of wisdom and tulips
of insight, through the cloud of the divine bounty. Blessed are the sincere
ones through the lights of the Great Day!
31. Consequently, understand and be convinced that in every age, the
people clinging to a verse of the Book, have made vain statements that no other
Prophet should appear in the world. For instance, the divines of the Gospel
sought to prove through a formerly mentioned verse (Matt. xxiv, 35), that the
decree of the Gospel shall never be abolished and that no independent Prophet
shall arise except to confirm the Law of the Gospel. Most of the nations are
afflicted with the same soul-sickness. Ye behold how the people of the
Qur’án, like former nations, are veiled by the statement:
“The Seal of the Prophets.” Although they themselves confess the
saying: “Only God knoweth the interpretation thereof, and those who are
well-grounded in knowledge” (K. S. 3), yet when He who is well-grounded
in knowledge and who is their source, self, essence and identity explains it,
finding it somewhat contrary to their desire, they say and do that which ye have
heard. This proceeds only from the religious leaders, that is, from those who
hold to no other God than desire, and find no creed
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except gold; who are veiled by the veils of learning and wander by
reason of its error.
Hearken ye unto the divine voice of Holiness and the sweet melody of
Eternity; how He hath by intimation warned those who falsely accuse the verses,
and how He hath rejected those who deny the holy Words. Consider also the
remoteness of these people from the Kawthar of nearness, and the
arrogance and denial of those bereft ones concerning that Beauty of Holiness.
Although that Essence of Grace and Beneficence directed those temples of
nonetity to the court of pre-existence and guided those really destitute ones to
the sacred road of wealth, yet some said, “This man is no other than one
who blasphemously accuses the Lord of the creatures”; others said,
“This man withholds people from the path of religion and faith”; and
still others accused Him of madness and the like. Similarly, in this day, ye
witness what vain statements they have made against that Essence of Eternity,
(the Báb) and what accusations and evils they have attributed to that
source and mine of infallibility. Although in the Divine Book and Supreme Holy
Tablet, God hath threatened those who falsely deny and reject the revealed
verses, and hath announced good tidings to those who accept them, yet how the
verses revealed from the new Heavens of Holiness have been contradicted,
notwithstanding the eye of the universe hath not seen such bounty, nor the ear
of the beings heard such favor as the flow and descent of verses like spring
showers from the clouds of the mercy of the Merciful. Each one of the Prophets
“endowed with constancy” whose greatness of rank and loftiness of
station are as clear and manifest as the sun was favored with but one Book which
is still extant and its verses known. But so much hath descended (in this Day)
from the clouds of mercy of the Merciful that no one hath yet estimated it.
Twenty volumes thereof are now available; what a quantity hath not yet come to
hand! How much hath been plundered and is fallen into hands of the infidels,
and it is not known what they have done with it!
O brother! We must open the eye, reflect, and appeal to the Divine
Manifestations, that perchance we may be advised by the clear exhortations of
the Book and warned by the admonitions recorded in the Tablets; not
contradicting the Revealer of the verses, but willingly obeying His command and
accepting and
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submitting to His decree with all heart and soul, that we may enter the
court of mercy and dwell upon the shore of bounty. “Verily, He is merciful
and forgiving toward His servants.” (K. S. 5)
32. Among the proofs demonstrating this Cause is that in every time
and age, when the invisible Divinity appeared in a human temple, some people who
were of no repute, and who had no attachment for the world or any other object,
sought illumination from the Sun of Prophethood, were directed to the lights of
the Moon of Guidance and attained to the Meeting of God. For this reason, the
divines of the age and the wealthy of the time derided; as is related of those
erring ones: -- “Among His people the concourse of those who believe not
said: ‘We see thee (to be) no other than a man like unto us; and we do
not see that any follow thee, except those who are the most abject among us, and
are of a rash judgment, neither do we perceive any excellence in thee above us;
but we deem you to be liars.’“ (K. S. 11)
They objected to those Holy Manifestations, saying that no one
followed them except the abject who were not worthy of credence. They meant
that the learned, wealthy and distinguished among the people did not believe in
them. By this proof and the like they sought to demonstrate the falsity of the
possessor of the Truth. But in this most obvious Manifestation and most mighty
Dominion, many of the rightly guided theologians were favored with the cup of
nearness and meeting, and attained to the most great favor, abandoning the world
for the sake of the Beloved One.
All these confessed, obeyed and were guided to that Sun of
Manifestation (Báb), to such an extent that most of them abandoned
property and family, and joined themselves to the good pleasure of the Professor
of Glory. They sacrificed their lives for the sake of the Beloved One and
expended all they possessed. Their breasts became targets for the arrows of the
adversaries and their heads adorned the lances of the infidels. No land
remained which did not drink the blood of these abstracted souls and no sword
that did not touch their necks. Their deeds are a sufficient proof of the truth
of their words. Is not the testimony of these holy souls who in this manner
gave life in the way of the Friend, and at the sacrifice of whose heart and soul
the
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whole world was astonished, sufficient for these servants? Is it not
witness against the denial of other servants who gave religion for gold,
exchanged immortality for mortality, bartered the Kawthar of nearness for
salt fountains, and who have no aim except seizing the property of people? For
it is seen that all of them are occupied with the vanities of the world and have
kept afar from the Supreme Lord. Now be just; whether is the testimony of those
acceptable and credible whose deeds are consistent with their words, and whose
outward is in accord with their inward, so that minds are bewildered at their
deeds, and souls are astonished at their self-restraint, and at that which their
bodies have endured? Or is the testimony of these opposers who do not breathe
except in selfish desire, and are not delivered from the cage of false
imaginations? -- who lift not the head from the bed by day except to strive as
the dark bat in search of the mortal world, and do not rest by night save to
labor in planning for worthless things? -- who are occupied with selfish designs
and are heedless of the divine decree? -- who by day exert themselves diligently
for livelihood, and by night seek to adorn the means of the bed? Is it
justified by any law or creed that people should cling to the contradiction of
these limited souls and ignore the faith and acknowledgement of souls who have
sacrificed life, property, name, office, reputation and honor in the good
pleasure of the True One?
33. Furthermore, the sign of truthfulness and that of falsehood is
designated and appointed in the Book. The claims and pretensions of all the
servants should be tested by this divine touchstone, in order that it may
distinguish the truthful from the false. This touchstone is “Wish for
death, if ye say truth.” (K. S. 2) Consider these sincere martyrs, the
truth of whose words is testified by the texts of the Book, and all of whom as
ye have seen, expended life, property, wife, children, and all they possessed,
and ascended to the highest chambers of the Ridván. Yet the testimony of
these lofty beings and severed souls in acknowledging this high and exalted
Cause is not accepted; while the testimony of those people who have forsaken
religion for gold and avoided the First Emanation (Báb) in order to
occupy the high seat, is acceptable and allowable against this shining Light;
even though all the people have known them, and have comprehended
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that they do not relinquish the least amount of outward temporal honor
for the sake of the Divine Religion; how much less, life, property and the
like!
Consider how, according to the text of the Book, the divine touchstone
hath differentiated and distinguished between the pure and impure; still these
people are not mindful, and in the sleep of heedlessness, are occupied in
gaining the mortal world and outward leadership.
“O Son of man, days have already passed thee during which thou
hast been occupied with the imaginations and superstitions prompted by thine
egotism. How long wilt thou be asleep upon thy couch? Lift thy head from
slumber, for verily the sun hath already reached mid-day; that it may shine upon
thee with the lights of Beauty.”
But let it be known that not one of these learned men and doctors
already mentioned had any outward leadership. It is impossible for well-known
and influential divines of the age, seated upon the high seat of command and
established upon the throne of authority to follow the True One; “except
whomsoever thy Lord wishes.” Save a few, no such thing hath appeared in
the world, “for few of My servants are thankful.” (K. S. 34) In
this day not one of the noted divines, in the grasp of whose authority are the
reins of the people, hath believed; nay rather, they have exerted themselves in
suppression, with such hatred and denial that no ear hath heard and no eye hath
seen (the like).
The Supreme Lord (Báb) (may the life of all else save Him be a
sacrifice to Him!) hath especially revealed an Epistle to the learned divines of
each city, wherein He hath mentioned in detail the grades of their opposition
and arrogance. “Wherefore, take example (from them), O ye who have
sight.” By mentioning this, he intended that during the Manifestation of
“Mustagháth” in the next Resurrection, the
people of the Bayán should not dispute (upon the ground) that “in
the Manifestation of the Bayán, many of the learned divines did believe,
therefore, why does not this happen in this Manifestation”; and that they,
God forbid, should cling to such trivial notions and be deprived of the Divine
Beauty. Yea, most of the mentioned divines were not renowned, but by the grace
of God, they all were sanctified and purified from outward leadership and
temporal vanities. “This is through the Bounty of God; He will give the
same unto whom He pleaseth.”
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34. Another proof and argument which shines like a sun among proofs is the steadfastness of that Eternal Beauty (Báb) in the Divine Cause.
Although He was in the age of youth, yet without fear, and regardless of any
one, He declared a matter contrary to the people of the earth, including the
high and low, rich and poor, powerful and humble, king and subject. This has
been heard by all. Could this be any other than the Divine Command and the
confirmed Will of God? I swear by God, that should another entertain or think
of such a matter, he would immediately be destroyed; and should he place the
heart of all the world in his heart, he still would not venture this important
measure unless by divine permission, or except his heart be united with the
bounties of the Merciful and his soul confide in the supreme favors. To what do
the people ascribe this? Do they attribute it to madness, just as they did with
bygone Prophets, or say that He hath undertaken these things for outward
leadership, and to possess the tinsel of the mortal world?
Praise be to God! In His first Book which He hath entitled
“Qayyúmu‘l-Asmá‘” (the Self-Subsistent of
the Names) -- the first, greatest and most mighty of all Books -- He prophesied
His own martyrdom. In a certain place He hath mentioned this verse: “O
Thou remnant of God, I have wholly sacrificed myself unto thee; I have been
pleased with curses in Thy path, and have wished nothing except death in Thy
love; whereunto only God the Exalted, the Defender, the Pre-existent, is a
sufficient witness!”
Likewise, He craved martyrdom in
“Tafsír-i-Há” (“Interpretation of the letter
H”), thus; “It is as if I heard a crier proclaiming in mine
innermost heart -- ‘Sacrifice thou in the path of God the thing which is
most beloved by thee, even as Husayn (Peace be upon Him!) sacrificed Himself in
My way’; and were I not regardful of this real mystery, by Him in whose
hand is my soul, even if all the kings of the earth were assembled, they could
not take from me a single letter, how much less can such servants who are of no
importance in this and are of those who are rejected? That all may know the
degree of my patience, resignation and sacrifice in the path of
God.”
Could it be asserted that the Author of these words walks in any other
than the path of God, or hath desired aught else save
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His good pleasure? In this verse, such a breeze of severance is
hidden, that were it to blow, all the temples of existence would sacrifice life
and relinquish soul. Consider the ignorance and extreme ingratitude of the
people who have closed their eyes to all this and run after dead bodies from
whose bellies proceed the lamentations of the property of the faithful. Yet
what unwarranted accusations they bring against the Dawning-places of Holiness!
Thus do we mention unto thee that which is wrought by the hands of those who
disbelieve, and who turn away from the Meeting of God in the Day of
Resurrection.
Consider how, in His tender youth, this Sadrát of the Divine
Ridván delivered the Cause of God, and what steadfastness appeared from
that Beauty of Oneness. Though all upon the earth combined to suppress Him, it
produced no result. The more harm they inflicted upon that Sadrát of
Blessedness, the more His fervor increased, and the fire of His love was
enkindled. All these things are clear and no one denies them. Finally He
surrendered His soul and hastened to the Supreme Friend.
Among the proofs of the Manifestation (Báb) were the power,
domination and authority which proceeded from the person of that Manifestor of
Existence and that Appearance of the Adored One throughout all regions of the
earth. Although that Eternal Beauty appeared in Shíráz and
removed the veil in the year “Sixty”, yet, in a short time the signs
of the power, domination, sovereignty and authority of that essence of essences
and ocean of oceans became so manifest throughout all countries, that from every
city the traces, indications, evidences and tokens of that heavenly Sun became
visible. Many a pure and chaste heart became expressive of that Eternal Sun,
and many a sprinkling of enlightenment from that Sea of Intuitional Knowledge
encompassed the contingent beings. Though the divines and grandees in every
city and town arose to reject and suppress them, girded up loins of envy, hatred
and injustice to eradicate them, killed many a holy one who was the essence of
justice, by the accusation of injustice, and destroyed with severest torment
many a temple of spirit which showed forth pure knowledge and deeds; yet each
one of these beings was occupied in the commemoration of God until the verge of
death, and soared in the sky of submission and resignation. He so influenced
and transformed these beings that they had no purpose except His wish, and
sought
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nothing but His command. They yielded to His good pleasure and
attached their hearts to His thought.
Reflect a little; hath such a power and influence appeared from any
other in the world? All these purified hearts and sanctified souls hastened
with perfect resignation to the call of destiny. During occasions of complaint,
nothing proceeded from them except thanksgiving, and in time of affliction, only
submission was visible. It is an evident fact how much hatred, animosity and
enmity the people of the earth entertained toward these companions, for they
considered tormenting and oppressing these holy ideal countenances conducive to
prosperity, salvation and everlasting success and gain. Hath such commotion
appeared in the lands at any period from the age of Adam down to the present
time, or such tumult been witnessed among the servants? Notwithstanding all
their sufferings and injuries, they became the objects of the curses of the
people and the subject of censure by all the servants. It seemed as if patience
originated in the world of existence from their self-restraint, and faithfulness
appeared in the regions of the earth from their actions.
Briefly: reflect upon all these events which have happened and things
which have come to pass, in order that thou mayest be aware of the greatness and
importance of the Cause. Then the spirit of tranquillity will be breathed in
thy being through the favor of the Merciful, and thou wilt rest and abide upon
the throne of assurance. The One God testifies that were ye to reflect a
little, ye would find that aside from all these established facts and mentioned
proofs, the very cursing, execration and rejection by the people of the earth
are the greatest proof and weightiest evidence of the truth of these heroes of
the field of severance and resignation. When thou dost reflect upon the
contradictions of the people, including divines, men of learning, and the
ignorant, thou wilt become more firm and steadfast in this Cause; for whatever
hath happened was previously prophesied by the Mines of Institutional Knowledge
and Sources of Eternal Command.
35. The signs and tokens of the True One are as apparent as the sun in
mid-heaven, yet people are bewildered in the desert of blindness and ignorance.
Notwithstanding that many of the Qur’ánic verses and confirmed
traditions indicate a new Law and Command, and a new Cause, they still await the
promised Countenance to decree according to the law of the Qur’án;
just as the Jews and
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Christians hold to the same saying. Among the texts pointing to a new
Law and a new Dispensation are the statements in the prayer of Nudbih:
“Where is the One who is preserved to renew the precepts and regulations?
Where is the One who is chosen to reform the religion and law?” It is
also said in the Zíyarát (visiting tablet written by
‘Alí): “Peace be upon the new True One.”
‘Abú-‘Abdi‘lláh (sixth Imám) was asked
concerning the character of the Mihdí: “What will be His
character?” He (Muhammad) and He will destroy whatever hath been before
Him, just as the Prophet of God abolished the matter of
Jáhiliyyih.”
Consider, notwithstanding similar traditions, how they have sought to
prove the permanency of the ordinances, although the purpose of every
Manifestation is the manifestation of change and transformation in the regions
of the world, publicly and privately, outwardly and inwardly. For if the
affairs of the earth change not, the appearance of Universal Manifestations
would be futile. It is said in “‘Aválim” which is one
of the authoritative books, “A youth shall appear from
Baní-Háshim (family of Muhammad) who will possess a new
Book and new Laws”; then follows, “Most of his enemies will be the
divines.” In another place it is related that Sádiq-ibn-Muhammad
said: “A youth shall appear from Baní-Háshim, and
will command people to swear allegiance to Him; He shall possess a new Book; He
will summon people to acknowledge a new Book which is onerous to the Arab. When
you hear about Him, hasten to Him.” How well have they carried out the
testament of the Imáms of Religion and Lights of Certainty! Although it
is said: “If you hear of a youth of Baní-Hashím
appearing, summoning people to a new Divine Book and new Supreme Laws, hasten
unto Him,” yet they gave verdict of infidelity and apostasy against that
Lord of Existence and did not go unto that Hashimite Light and Divine
Appearance except with drawn swords and hearts full of hatred. Moreover
consider how plainly the enmity of the divines is mentioned in the Book.
Notwithstanding all these clear and indicative traditions and evident and
confirmed references, the people have turned away from the clear Essence of
knowledge and utterance, and have advanced toward the appearances of error and
sedition; and despite these revealed words and recorded traditions, they
say
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whatever is prompted by self. Should the Essence of Truth give an
explanation which proves contrary to their egotism and desire, they will
straightway charge Him with infidelity, saying, “this is contrary to the
words of the Imáms of the religion and of the manifest lights, and no
such command or order hath been laid down in the irrefutable Law”; just as
in the present day similar vain sayings proceed from these mortal
temples.
No understanding can comprehend the character of His Manifestation and no knowledge grasp the measure of His mission. All sayings are dependent upon
His approval, and all things are in need of His authority. All else save Him is
created by His command and exists by His direction. He is the manifestor of the
divine mysteries and the elucidator of the hidden wisdoms of eternity. This is
it related in “Biháru‘l-Anvár,”
“‘Aválim” and “Yanbú’” (three
authoritative books of tradition) that Sádiq-ibn-Muhammad said:
“Knowledge is twenty-seven letters. All that was brought of it by the
Prophets were two letters, and until the present day, people only know these two
letters; but when Qá‘im shall arise, the twenty-five letters will
appear.”
Consider: He hath designated that knowledge consists of twenty-seven
letters, and all the prophets from Adam down to the “Seal” explained
but two letters thereof, and were sent forth in these two. He also says
Qá’im shall bring forth the remaining twenty-five letters. From
this explanation, realize the rank and station of His Holiness (Báb);
that His rank is greater than all the Prophets and His mission loftier and
higher than the knowledge and comprehension of all the holy ones. These
worthless creatures measure with their limited minds, learnings and
understanding, a matter of which the Prophets, holy ones and chosen ones have
either not been informed, or which they have not declared because of an
irrefutable command of God, and finding it not in accord therewith, reject it.
“Dost thou imagine that the greater part of them hear or understand? They
are no other than like the brute cattle; yea, they stray more widely from the
true path.” To what do they apply the mentioned tradition which clearly
indicates the hidden facts and wonderful new event in the Day of His Holiness?
These new events will cause the people to disagree to such an extent that the
divines and religious doctors will sentence His Holiness and His companions to
death, and all the people of the earth will arise in contradiction.
Thus
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it is said in “Káfí,” in the tradition by
Jábir in the “Tablet of Fátimih,” concerning the
Qá‘im: “The perfection of Moses, the splendor of Jesus, and
the patience of Job (shall be) in Him, and His friends shall be abased during
His time, and their heads shall be, just as the heads of the Turks and
Daylamites were, exchanged as presents; they shall be slain and burnt, terrified
with fear, and appalled; the earth shall be dyed with their blood, and
lamentation and wailing shall prevail amongst their women; these are indeed my
friends.”
We beg the doctors and divines of the Bayán not to act in like
manner; not to inflict upon the Essence of Divinity, the Supreme Light, the
Absolute Eternity, and the Origin and End of the Manifestations of the
Invisible, at the time of Mustagháth,* that
which hath been inflicted in this day; not to depend upon intellect,
comprehension and learning, nor show hostility toward that Manifestor of supreme
infinite knowledges. Yet, notwithstanding all these admonitions, it is seen
that a misleading person, who is a chief of the people, will arise with the
utmost opposition. Likewise in every city, (people) will arise to suppress that
Beauty of Holiness. The companions of that King of Existence and Essence of the
Desired One will flee to mountains and deserts and conceal themselves from the
hand of the oppressors, while some will resign themselves and yield life with
entire severance. As already witnessed, one known and reputed for great piety
and virtue, whom the people deem it their duty to obey, and to whose command
they consider it necessary to submit, will war against that Root of the Divine
Tree and arise to oppose with the utmost strife and exertion. This is the
quality of people!
To resume: We hope that the people of the Bayán may be
trained; that they may soar in the atmosphere of spirit and abide in its court;
that they may distinguish the True One from all others, and penetrate a false
vestment with the eye of insight. But in these days such odor of jealousy is
diffused, I swear by the Educator of Existence, including the seen and the
unseen, that from the beginning of the foundation of the world -- though it hath
no beginning -- to the present time, no such envy, animosity and hatred have
appeared or ever will appear. For a number who have not inhaled the odor of
justice, have hoisted banners of discord, and have agreed to oppose this
servant. From every
F1 Bahá’u’lláh.
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direction a spear is visible, and from every side an arrow flies. This,
although we have not gloried in any matter, nor have we sought superiority over
any. To every one we have been a most affectionate companion and a most
forbearing and indulgent friend; with the poor we have been as the poor, and
before the learned and lofty, perfectly submissive and resigned. Yet by God,
than Whom there is no other God, the hardships, calamities and sufferings
inflicted by the enemies and possessors of the Book are as nothing compared to
what hath been inflicted by the believers (Bábís).
The possessors of intelligence who have drunk from the choice wine of
love and have taken no step to gratify self, witness the proofs, evidence and
argument which indicate this wonderful Cause and impregnable Divine
Manifestation clearer than the sun in the Fourth Heaven. Now consider the
turning away of the people from the Divine Beauty and their advancement toward
egotistical desire. Notwithstanding all these sound verses and substantial
references as recorded in the “Greatest Weight”
(Qur’án), which is the Divine Trust among the servants; and
notwithstanding these clear traditions which are more explicit than explanation
and elucidation, yet the people have ignored and rejected them all, clinging to
the outward sense of some traditions which they have not found consistent with
their own understanding, and the meaning of which they have not comprehended.
Thus are they bereft of the wine of the Glorious One and the ever-flowing
fountain of the Beauty of the Eternal One.
The Birds of Divinity and Doves of Eternity have two utterances. One
they reveal according to the outward, without allegory, covering or veil, that
it may be a guiding lamp and beckoning light by which wayfarers may reach the
summits of holiness, and seekers be led to the court of union. Such are the
clear records and evident verses already mentioned. The other utterance they
reveal in veil and covering to expose that which the malicious have concealed in
their hearts and disclose their innermost beings. Therefore, it is said by
Sádiq-‘Ibn-Muhammad, “God will purge them and sift
them.” This is the divine balance and the eternal touchstone wherewith He
tests His servants. No one comprehendeth the meanings of these utterances
except tranquil hearts, approved souls and abstracted minds. In similar
utterances, the literal meaning understood by people is not
intended.
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Thus it is said: “Every knowledge hath seventy senses, of which
one only is known among the people; but when the Qá‘im shall arise,
He will spread the remaining senses among men.” Likewise it is said:
“We speak one word and by it we intend one and seventy meanings; each one
of these we can explain.”
To resume: these things are mentioned that the people may not be
troubled by certain traditions and utterances, the signs of which have not
appeared in the world of dominion, but that they may attribute their perplexity
to their own lack of comprehension and not to the non-fulfillment of the
meanings of the traditions; for the intent of the Imams of religion is not known
to these servants, as evidence by the traditions themselves. Consequently the
people should not deprive themselves of the bounties through such texts, but
should question the custodians thereof, so that the hidden mysteries may appear
and become manifest free from veils.
But no one is found among the people of the earth who is a seeker of
the Truth, and who turns to the Manifestation of Oneness, concerning intricate
questions. All are dwelling in the land of oblivion and follow the people of
hostility and rebellion. But God will do unto them just as they are acting, and
will forget them even as they ignored His meeting in His Days. Thus, those who
have denied are judged, and He shall judge those who reject His
signs.
Revealed from the “B” and the “H”
(Bahá).
Peace be upon those who hear the melody of the Dove in the
Sadratu‘l-Muntahá!
Glory be to our Lord, the Supreme!
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