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Tablet of the Holy Mariner (Lawh-i-Malláhu'l-Quds):
Study Compilations

by Aziz Mboya

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Chapter 40

The "Sun", the Independent prophet; the "Moon", dependent prophet.

Thus, by the "sun" in one sense is meant those Suns of Truth Who rise from
the dayspring of ancient glory, and fill the world with a liberal effusion
of grace from on high. These Suns of Truth are the universal Manifestations
of God in the worlds of His attributes and names...

The term "suns" hath many a time been applied in the writings of the
"immaculate Souls" unto the Prophets of God, those luminous Emblems of

Detachment. Among those writings are the following words recorded in the
"Prayer of Nudbih":[1] "Whither are gone the resplendent Suns? Whereunto
have departed those shining Moons and sparkling Stars?" Thus, it hath
become evident that the terms "sun," "moon," and "stars" primarily signify
the Prophets of God, the saints, and their companions, those Luminaries,
the light of Whose knowledge hath shed illumination upon the worlds of the
visible and the invisible. [1 "Lamentation" attributed to the Twelfth
--Bahá'u'lláh, The Kitab-i-Iqan, p. 33-35

Universally, the Prophets are of two kinds. One are the independent
Prophets Who are followed; the other kind are not independent and are

themselves followers..

The independent Prophets are the lawgivers and the founders of a new
cycle.. They are like the sun which is luminous in itself..

The other Prophets are followers and promoters, for they are branches and
not independent; they receive the bounty of the independent Prophets, and
they profit by the light of the Guidance of the universal Prophets. They
are like the moon, which is not luminous and radiant in itself, but
receives its light from the sun...
-- `Abdu'l-Bahá, Some Answered Questions, p.165

O Thou kind Lord! From the horizon of detachment Thou hast manifested souls
that, even as the shining moon, shed radiance upon the realm of heart and
soul, rid themselves from the attributes of the world of existence and

hastened forth unto the kingdom of immortality. With a drop from the ocean
of Thy loving kindness Thou didst oft-times moisten the gardens of their
hearts until they gained incomparable freshness and beauty. The holy
fragrance of Thy divine unity was diffused far and wide, shedding its sweet
savours over the entire world, causing the regions of the earth to be
redolent with perfume.

Raise up then, O Spirit of Purity, souls who, like those sanctified beings,
will become free and pure, Will adorn the world of being with a new raiment
and a wondrous robe, will seek no one else but Thee, tread no path except
the path of Thy good-pleasure and will speak of naught but the mysteries of

Thy Cause.
--Compilations, Fire and Light

91:1 By the Sun and his (glorious) splendour;

91:2 By the Moon as she follows him;

91:3 By the Day as it shows up (the Sun's) glory;

91:4 By the Night as it conceals it;
-- Qur'an: 91 - ASH-SHAMS.

The Prophet is the Sun and Imam Ali is the Moon. The Day refers to the
Imams and the Night to the Caliphate which "covered" Imam Ali.
(From the writings of the Imams as cited in "Introduction to Shi'i Islam"
by Moojan Momen, p. 151-153).

XCI. Amongst the proofs demonstrating the truth of this Revelation is this,
that in every age and Dispensation, whenever the invisible Essence was

revealed in the person of His Manifestation, certain souls, obscure and

detached from all worldly entanglements, would seek illumination from the
Sun of Prophethood and Moon of Divine guidance, and would attain unto the
Divine Presence. For this reason, the divines of the age and those
possessed of wealth, would scorn and scoff at these people. Even as He hath
revealed concerning them that erred: "Then said the chiefs of His people
who believed not, 'We see in Thee but a man like ourselves; and we see not
any who have followed Thee except our meanest ones of hasty judgment, nor
see we any excellence in you above ourselves: nay, we deem you liars.'"
They caviled at those holy Manifestations, and protested saying: "None hath
followed you except the abject amongst us, those who are worthy of no
attention." Their aim was to show that no one amongst the learned, the
wealthy, and the renowned believed in them. By this and similar proofs they
sought to demonstrate the falsity of Him that speaketh naught but the
--Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, p. 179

Assist Thou Thy servants, O my Lord, to recognize Thy unity and to declare
Thy oneness, that all may gather together around what Thou didst desire in
this Day whereon the sun of Thine essence hath shone forth above the
horizon of Thy will, and the moon of Thine own being hath risen from the
Day-Spring of Thy behest. Thou art He, O my Lord, from Whose knowledge
nothing whatsoever escapeth, and Whom no one can frustrate. Thou doest Thy
pleasure, by Thy sovereignty that overshadoweth the worlds.
--Bahá'u'lláh, Prayers and Meditations by Bahá'u'lláh, p. 57

For example, this lamp sheds light and the moon illumines the night with
its silvery beams, but neither light is self created.

His Holiness the Christ is like unto the sun; his light issued forth from
his own identity. He received it not from another person - therefore we

give him the comprehensive title of the "word." By this we mean the
all-comprehending reality and the depository of the infinite divine
characteristics. This "word" has an honorary beginning and not a beginning
of time. For instance, we say this person has precedence over all. This
precedence comes to him through the station and honor which he now holds in
life, but it is not a precedence of time. In reality the "word" has neither
beginning nor ending. The letters of the "word" are those qualities which
appeared in Christ and not his physical body. These attributes were from
God - like unto the rays of the sun reflected in a clear mirror. The rays,
the light and the heat of the sun are its qualities which have become
manifest in the mirror. It is evident that these qualities were ever with
God, even at this time they are with hi, they are inseparable from him
because divinity is not subject to division. Division is a sign of
imperfection and God is the perfect one.

It is clear that the attributes of divinity are co-equal and co-existent
with the essence. In that station there is absolute unity. Ths is brief is
the exposition of the station of the Christ.
--Abdu'l-Bahá, Divine Philosophy, p. 148

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