Bahá'u'lláh:

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      Chapter                          Title                                 Page
 
      Foreword.................................................................ix
      CHAPTER I.......Interpretation of the Qur'an..............................1
      CHAPTER II......The Advent of Two Great Manifestations....................6
      CHAPTER III.....Interpretations and New Movements in the 19th Century....16
      CHAPTER IV......Islam: A Specific and a General Term.....................27
      CHAPTER V.......Muhammad: The Seal of the Prophets.......................34
      CHAPTER VI......Basics Taught in the Qur'an..............................40
      CHAPTER VII.....Witness, Herald of Glad-Tidings, and a Warner............44
      CHAPTER VIII....Progressive Revelation...................................48
      CHAPTER IX......A Set Term for Every Nation..............................54
      CHAPTER X.......The Resurrection.........................................62
      CHAPTER XI......Reward and Punishment
                      Judgment and the New Manifestation
                      The Balance
                      Life and Death
                      The Sun, the Moon, the Stars,
                      Heaven and Earth........................................85
      CHAPTER XII.....The Subject of Miracles..................................96
      CHAPTER XIII....Additional Proofs from the Qur'an.......................102 
      About the Author........................................................112

Some years ago, during a time of personal study perhaps best described as wondrous and in which my Western mind was to have its earliest glimpse, if not grasp, of the interplay of light between the Sacred Writings of the Bahá'í Faith and those of Islam, a translated copy of Muhammad Mustafa's manuscript was brought to my attention by Mr. 'Ali Nakhjavani. It was a text that would push me down the path toward greater understanding, and at his suggestion, I contacted Mr. Rowshan Mustafa, who very kindly permitted preparation of his father's manuscript for publication and assented to its modification and the inclusion of footnotes following review. I remain grateful to Mr. Nakhjavani, who, in the process of encouraging so many, encouraged me as well, and whose expertise took over where mine left off. Jackie Silver, ever a dear friend, saw to the preparation of the final manuscript.

                  Laura M. Herzog

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In The Promised Day Is Come¹, Shoghi Effendi writes of the attitude of the Bahá'í Faith towards Islam, from which the following excerpt is taken:

As to Muḥammad, the Apostle of God, let none among His followers who read these pages, think for a moment that Islám, or its Prophet, or His Book, or His appointed Successors, or any of His authentic teachings, have been, or are to be in any way, or to however slight a degree, disparaged. The lineage of the Báb, the descendant of the Imám Ḥusayn; the divers and the striking evidences, in Nabíl’s Narrative, of the attitude of the Herald of our Faith towards the Founder, the Imáms, and the Book of Islám; the glowing tribute paid by Bahá’u’lláh in the Kitáb-i-Íqán to Muḥammad and His lawful Successors, and particularly to the “peerless and incomparable” Imám Ḥusayn; the arguments adduced, forcibly, fearlessly, and publicly by ‘Abdu’l-Bahá, in churches and

1. pp. 108-9
   

synagogues, to demonstrate the validity of the Message of the Arabian Prophet; and last but not least the written testimonial of the Queen of Rumania, who, born in the Anglican faith and not withstanding the close alliance of her government with the Greek Orthodox Church, the state religion of her adopted country, has, largely as a result of the perusal of these public discourses of ‘Abdu’l-Bahá, been prompted to proclaim her recognition of the prophetic function of Muḥammad—all proclaim, in no uncertain terms, the true attitude of the Bahá’í Faith towards its parent religion.

The greater part of the Qur'an is comprised of verses that are "figurative" (Mutashabihat), as compared with the "clear" or "perspicuous" (Muhkamat) verses which cover the laws and ordinances. While it was undoubtedly a relatively straightforward matter to translate the clear verses, translation of the figurative verses required interpretations, which were provided by the Muslim clergy, 'ulama (lit. learned). In many

cases this resulted in translations devoid of beauty or lacking the richness of meaning conveyed by the original Arabic text. An example may be found in the opening verses of the Surih of the Fig (XCV) [95], which reads:

I swear by the fig and by the olive,
By Mount Sinai,
And by this inviolate soil!

An example of a more subtle problem may be identified in the translation of the Surih of Power (XCVII) [97]. In some English translations of the Qur'an, the Arabic word "qadr" has been translated as "power", although it has a more profound connotation than the English word choice implies. The term "decree" provides a closer rendering of the Arabic original³ its usage resulting in the following translation:

Verily, We have caused It to descend on the night of decree.
And who shall teach thee what the night of decree is?

2. See Kitáb-i-Íqán pp. 62-5
   
3. The translations of J. M. Rodwell and A. J. Arberry use the word "power". Sale's translation of the Qur'an, however, uses "Al Kadr" [Qadr] within the English text, addressing the problem by providing the following footnote: "The word Al Kadr [Qadr] signifies power, and honor or dignity and also the divine decree: and the night is so named either from its excellence above all other nights in the year, or because, as the Mohammedans believe, the divine decrees for the ensuing year are annually on this night fixed and settled ..."
   

The night of decree excelleth a thousand months:
Therein descend the angels and the spirit by permission of their Lord for every matter;
And all is peace till the breaking of the morn,

Bahá'ís believe that the true interpretation of the Qur'an has been made available through the Revelation of Bahá'u'lláh, an interpretation sent down from God through His Manifestation for this Day. It is not the product of man's thought, but the interpretation promised by God in the Qur'an, revealed at the

appointed time. It is interesting to note in this connection that in recent decades, Islamic scholars have introduced interpretations of a number of verses from the Qur'an which are consistent with Bahá'í understandings.

In His commentary on the Surih of the Sun (XCI) [91],⁴ revealed in response to a request for its interpretation, Bahá'u'lláh explains that as the Words of God are limitless, there is no limit to their meaning. It is therefore important to emphasize that the writer's interpretations as presented in this text are no more than his personal understanding of a few of the meanings of the verses of the Qur'an, as viewed from the perspective of the Writings of the Bahá'í Faith.

      Muhammad Mustafa

4. See Gleanings from the Writings of Bahá'u'lláh, pp. 175-6, for an excerpt from this commentary
   

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The task of interpreting the Qur'an is a delicate one. Many interpretations have been written, generally concluding with the phrase: "God and His Apostle alone know the truth". The statement indicates that the interpretation reflects a personal understanding and that the true interpretation remains in the knowledge of God and His Apostle Muhammad.

God warned the Muslims in the Qur'an against interpreting the Qur'an. This is stated very clearly in the Surih of the Family of 'Imran (III, v. 5) [3:5]:

He it is who hath sent down to thee "the Book." Some of its signs are of themselves perspicuous; these are the basis of the Book and others are figurative. But they whose hearts are given to err, follow its figures, craving discord, craving an interpretation; yet none knoweth its interpretation but God And the stable in knowledge say "We believe in it; all is from our Lord" But none will bear this in mind, save men endued with understanding.

"None knoweth the interpretation thereof but God and they that are well-grounded in knowledge."1

1. Kitab-i-Iqan, p. 17 and 213, as translated by Shoghi Effendi. See also Selections from the Writings of the Bab, p. 11

   The Shi'ih interpretation of "they that are well-grounded in knowledge" is that of being in reference to the Imamate. See An introduction to Shi'i Islam by M. Momen. pp. 151-2.
   

the laws and ordinances of the Faith, such as those concerning prayer, ablutions, fasting, alms, marriage, divorce and inheritance. These laws and ordinances distinguish the believers of the Qur'an as an independent community. The verses which set forth these laws and ordinances, being "perspicuous", are not essentially and necessarily in need of interpretation. Whenever specific issues and situations arise which call for the application of these verses, it is generally understood that in the first instance the "well-grounded in knowledge" and after them, distinguished men of learning, may explain and interpret such verses in order to make them applicable to the individual as well as to the community. The figurative verses, however, definitely require interpretation in order that their meanings may be understood. Those described by the Qur'anic verse as leaders who, "craving interpretation", will make pronouncements according to their own whims and fancies, seeking to expound meanings of the figurative verses, will in the end be sources of "error" and "discord". The interpretation of these verses is known only to God and the "well-grounded in knowledge" who do not have the permission to reveal their interpretation despite their knowledge of it. Those endowed with understanding, men of true knowledge, will know that the figurative verses of the Qur'an should not and cannot be authoritatively interpreted by mortal minds. In the Surih of Resurrection (LXXV, vv. 16- 19) [75:16-19], God addresses Prophet Muhammad:

Move not thy tongue in haste to follow and master this revelation: For we will see to the collecting and the recital of it [qur'anahu];

But when we have recited it, then follow thou the recital,
And, verily, afterwards it shall be ours to make it clear [bayanahu] to thee.2

It is evident from the verse cited above that God called on Prophet Muhammad, and thereby His followers, not to hasten efforts to master the understanding of the Qur'an, but rather to follow the instructions therein. God further gives the assurance that He will reveal the explanation of the Book, and that such a clarification will be forthcoming at some future date.

In the Surih of the Heights (VII, vv. 50-1) [7:50-51] it is written:

And now have we brought them the Book: with knowledge have we explained it; a guidance and a mercy to them that believe. What have they to wait for now but its interpretation? When its interpretation shall come, they who aforetime were oblivious of it shall say, "The Prophets of our Lord did indeed bring the truth; shall we have any intercessor to intercede for us? or could we not be sent back? Then would we act otherwise than we have acted" But they have ruined themselves; and the deities of their own devising have fled from them!3

2. See Miracles and Metaphors, part II, Commentary on "Then it is Ours to Explain It," pp. 51-58, end p. 11.
   
3. cf. Qur'an 10:40. Cited by Mirza Abu'l-Fadl in Bahá'í Proofs, p. 213, in connection with prophecies concerning the unsealing of the Texts at the time of the return. Additional commentary on this theme and these verses can be found on pp. 10 and 52 of Miracles and Metaphors.
   

God thus confirms that the interpretation of the Qur'an would come in the future. "What have they to wait for now but Its interpretation?" implies that they should expect and seek the forthcoming interpretation. Moreover, the verse confirms that when the interpretation is revealed, it would be rejected and meet with the opposition of the forgetful and heedless.

Muhammad did not leave an interpretation of the Qur'an, nor did any of His Successors. During later centuries, after the ascension and disappearance of the Imams, when interpretations were attempted, none of the interpreters claimed authenticity or divine origin for their interpretations.

. . . The verses were written down at the moment of revelation or soon after, on palm leaves, leather, stone, the shoulder-blades of sheep; furthermore, the Arabs had wonderful memories, and many learned it by heart....Soon after the ascension of Muhammad many reciters of the Qur'an were killed in battle; it was therefore thought necessary to compile the entire Qur'an into one; the task was given to the Prophet's amanuensis, Zayd ibn Thabit. Therefore, although with misgivings and doubting the propriety of the work, Zayd searched out the entire Qur'an and compiled it, simply putting the long surihs first, regardless of chronology. As a matter of fact, the short surihs at the end, telling of the coming of the Day of ....God, were revealed at the beginning Zayd's text continued to be standard during 'Umar's caliphate, but it was found that variations had crept into many copies; the men of Syria and 'Iraq had different readings, and the caliph 'Uthman

therefore had all the versions compared with Zayd's original, Zayd and three coadjutors being appointed to do the work. Transcripts of this recension were sent out to all the cities, all other copies were burnt, and what we still have is this recension of the third Caliph's. Zayd's original compilation was made within two or three years of Muhammad's ascension, and there is no question as to its accuracy; 'Ali the Imam, was there, and many of the devout who knew the Qur'an by heart, and besides the transcripts of the separate portions were in daily use.

In all of the Holy Books, the advent of two great Manifestations of God is foretold. In the Qur'an this coming is called, among other names, the "Great Announcement". To the Muslims, these two great Manifestations are known as "the Imam Mahdi" and the "Messiah". The Imam Mahdi is sometimes simply referred to as "Mahdi", it being understood that it is He Who is intended. The belief in Their appearance forms the axis around which revolve some 5000 of the approximately 6200 verses of the Qur'an. The Twin Manifestations are to usher in the true interpretation of the Book, reform the entire world, establish a new era of love, unity, justice and peace amongst all nations, and cause the earth to "shine with the Light of her Lord"1, as promised in the Qur'an. Until the 8th century of the Hijra,2 there was no doubt among the Muslims, whether of the Shi'ih or Sunni sects that form the two main factions of the Muslim world, that on the appointed Day the Mahdi would appear to announce and prepare the way for the advent of the Messiah. During this century, however, there appeared a number of 'ulama, including a Tunisian named Ibn Khaldun, who threw doubt on the authenticity of the traditions3 concerning the appearance of the Mahdi. Since then, the event of the

1. Qur'an 39: 6
   
2. The Islamic calendar marks its beginning from the time Muhammad's flight from Mecca to Medina in 622 A. D.
   
3. Traditions, or hadith, are the reported, utterances, actions and decisions of the Prophet Muhammad which were handed down in oral form for generations before being compiled in writing. Controversy concerning authenticity and the application of hadith to Muslim life and Islamic Law continues. Baha is can vouch for only those traditions cited by the Central Figures of the Faith, but are prepared to accept as authentic those traditions which are upheld as valid by the majority of the acknowledged doctors of religion in both the Sunni and Shi'ih schools of theology.
   

appearance of the Mahdi has lost much of its importance in the Sunni sect, but the Shi'ih belief in this event remains unshaken. Both Sunnis and Shi'ihs believe, however, that the Messiah or the Mahdi will rule with the Shari'ah, Islamic jurisprudence or the religious law of the Qur'an, and render Islam victorious in a manner that would replace all other religions and movements. In other words, they believe that the Mahdi and the Messiah will not come to the world with a Book from God, but rather continue with the Qur'an, which would have lost much of its influence by the time of their appearance. Thus, the doors have been closed to further Divine Revelation. Interpretation and Arabic Grammar Interpretation of the Qur'an must take into consideration the etymology and syntax of words. In addition to the study of the origin, composition and correct usage of words in a sentence, the chronology of the revelation of the verses must also be considered. The circumstances or historical context, providing the reason for the revelation of the verses, contribute elements towards a better understanding. In certain instances, these basic rules have been lamentably ignored. Not surprisingly, interpreters have been guilty of rather flagrant deviations from rules of translation where verses of the Qur'an deal

with the coming of a further Revelation, Book, or Manifestation of God. While God had mercifully "made it an Arabic Qur'an that ye may understand",4 it was the Arabic-speaking followers for whom the Qur'an was revealed who have misinterpreted God's Words. A few examples are provided. The Name of the Promised Book In the Surih of Resurrection (LXXV, vv. 16-9) [75: 16-19], cited in the previous chapter, derivatives of the words "qur'an" and "bayan" are mentioned, but there the words are not used as proper nouns. The meanings of the following words may be necessary to understand the forthcoming paragraphs:

qur'an: recital
qur'an-ahu: its recital
bayan: to make clear or explanation
bayan-ahu: to make it clear or to explain it.

The God of mercy
Hath taught the Koran
Hath created man
Hath taught him articulate speech
(Rodwell)

4. Qur'an 43:2.
   

The All-merciful
Has taught the Koran
He created man
And he has taught him the Explanation
(Arberry)

The Beneficent
Hath made known the Qur'an
He hath created man
He hath taught him utterance
(Pickthall)

(God) Most Gracious
It is He who hath taught the Qur'an
He has created man
He has taught him speech (and Intelligence)
(Yusuf 'Ali)

5. Qur'an 55:4.
   

The reader may note that the chronological order of events as expressed in the four verses indicates that the Qur'an was "taught" before man was created: "taught the Qur'an ... created man". The meaning becomes clear if the teachings of the Qur'an are considered as life-giving and creating a new generation of men. God, the All-Merciful, in His Mercy, sent down the Qur'an to His Apostle Muhammad. The Bayan has also been sent down to an Apostle of God, the Bab. The Future Tense is Replaced by the Past Tense The Surih of Clear Evidence (XCVIII) [98] carries within its first four verses an interesting prophecy concerning the advent of the Bab and Bahá'u'lláh, but interpreters have misled the translators - here as well. The importance of these verses is such that the translation of Rodwell is presented side by side with the translation of the Arabic original, as understood by the writer. The differences are underlined in both: Rodwell

The unbelievers among
the people of the
Book, and the Polytheists,
did not waver, until the
CLEAR EVIDENCE had
come to them;

A Messenger from God,
reciting to them the pure
pages wherein are
true Scriptures!

Neither were they to whom
the Scriptures were given
divided into sects, till after
this clear evidence
had reached them!

Corrected translation:

The unbelievers among the
people of the Book,
and the polytheists,
shall not waver until the
Clear Evidence comes
to them,

An Apostle from God, reciting
pure pages wherein are
valuable Books.

Nor were the people of the
Book divided until after
the Clear Evidence came to
them.

The texts in Arberry's and Pickthall's translations are much the same, with "Clear Sign" and "clear proof" used in place of "clear evidence". The alteration of meaning brought about through interpretation can be better appreciated in understanding the following terms: The "people of the Book" are the Christians and the Jews. The "unbelievers among the people of the Book" are the Christians and the Jews who refused to accept Islam and Muhammad. The "polytheists" are those who took other gods instead of the one true God. They are neither Christians nor Jews, but rather are the- idolators who were in Arabia at the time of the Prophet. The main difference between Rodwell's and the corrected translation lies in the first verse where Rodwell's translation indicates a past tense for the event, while the corrected translation uses a future tense. How can such a difference exist? The Arabic original of the first verse indicates that a "Clear Evidence" shall come (future tense), while in the fourth verse the "Clear Evidence" is indicated as having already come (past tense). This is further confirmed by Yusuf 'Ali's translation, where the first verse refers to the coming of the "Clear Evidence" as occurring in the future, while the fourth verse confirms that the "Clear Evidence" already came. The verses further explain that the "Clear Evidence" to come is "an Apostle of God reciting pure pages wherein are valuable Books". Apparently, therefore, there are two "Clear Evidences", One that

shall come and One that had already come at the time of revelation of these verses. Interpretations and translations agree that the "Clear Evidence" mentioned in the fourth verse as having come is the Apostle Muhammad. With regard to the reference in the first verse, the interpreters replaced the Arabic future tense "to come" with "came", the past tense. Yusuf 'Ali comments that the Clear Evidence "to come" is none other than the Apostle Muhammad who was present when these verses were revealed. As far as the interpreters were concerned, there could be no Apostle in the future after Muhammad. To solve the problem they simply interpreted the future as the past and the English translations simply had to follow suit. The meaning of the verses, however, leaves no doubt that they are in reference to two distinct Apostles of God. The Apostle to come in the future would change the attitudes of the unbelievers and polytheists, who would not waver from their beliefs until the Apostle of God appeared. The Christians and the Jews would then believe in the truth of Muhammad and cease to be counted amongst the unbelievers while the polytheists would believe in the one true God and cease to be polytheists. That is precisely what happened when Bahá'u'lláh came into the world. Bahá'ís of Christian and of Jewish origin accepted the Prophethood of Muhammad. They were "unbelievers" concerning Muhammad until the "Clear Evidence", Bahá'u'lláh, came to them. The term did not apply to them before the appearance of Muhammad, for they were believers in God, Jesus Christ and Moses and they were the "people of the Book". The qualification of "unbelievers" fell upon them only after their denial of Muhammad.

When Muhammad came to them, they were divided: Some believed in Him and were accounted believers, while others refused to accept Him and were identified as "unbelievers". Hence the verse: "Nor were the people of the book divided until after the Clear Evidence came to them." The Surih of the Cow (II, v. 107) [2:107] explains that the differences between the Christians and the Jews shall be resolved only on the Day of Resurrection, and not through the Message of Muhammad: Moreover, the Jews say, "The Christians lean on naught." "On naught lean the Jews", say the Christians. Yet both are readers of the Book. So with like words say they who have no knowledge. But on the Day of Resurrection, God shall judge between them as to that in which they differ. In the Surih of Clear Evidence (XCVIII) [98] the reader will note that the Apostle Who will come will recite "pure pages wherein are valuable Books", that is more than one Book. However, God revealed but one Book to Muhammad, the Qur'an:

He it is Who hath sent down to Thee "the Book".
(Surih III, "The Family of 'Imran", v. 5) [3:5]

It is obvious, therefore, that the Apostle destined to come with "valuable Books" cannot be Muhammad, Jesus, or Moses Who were each recipients of a single Book. To Bahá'u'lláh, however, many Books were revealed6 and the "Clear

6. On p. 115 of Epistle to the Son of the Wolf, Bahá'u'lláh attests that "well-nigh a hundred volumes of luminous verses and perspicuous words have already been sent down from the heaven of the Will of Him Who is the Revealer of signs ..."
   

Evidence" promised in the verses is the Revelation of Bahá'u'lláh. The "Clear Evidence" that had already come is the Revelation of Muhammad.

Names of the Bab and Bahá'u'lláh are Mentioned in the Qur'an

In the Qur'an, it is written that Jesus Christ had heralded the advent of Muhammad.

      . . . O children of Israel! of a truth I am God's apostle to you to confirm the law which was given before me, and to announce an apostle that shall come after me whose name shall be Ahmad!7

Had the names of the Bab and of Bahá'u'lláh been mentioned clearly in the Qur'an, there is little reason to expect that the 'ulama would not have interpreted the "Bab" as "Gate" and Bahá'u'lláh as "Glory of God", making the words refer to divine attributes. Those who replace future tense with past tense and interpret "Bayan" as "articulate speech", would be similarly predisposed to interpreting "Bahá'u'lláh" and "Gate" in a manner that precluded acknowledgment of Manifestations of God after Muhammad. Categorical rejection of the possibility that further Divine Revelation could come after Muhammad requires rejection of interpretation of the prophecies of the Qur'an regarding the advent of the Bab and of Bahá'u'lláh.

Regarding the statement in the Qur'an that the advent of an Apostle named "Ahmad" is written in the Bible, the Christians were unable to find the word

7. Qur'an 61:6.
   

"Ahmad" in the New Testament. The argument was further given that even were the name "Ahmad" found in the New Testament, the name of the Prophet was Muhammad and not Ahmad.

This resulted in accusations being directed toward the Christians of having tampered with the Bible and erasing from the New Testament all reference to Muhammad, including a Gospel according to St. Barnabas that purportedly contained clear prophecies concerning the coming of Muhammad after Christ. However, as "Ahmad" is an Arabic word and the New Testament was not written in Arabic, the word "Ahmad" could not be found as such. The Greek version of the New Testament refers to the Prophet Muhammad in the Greek equivalent of "Ahmad" by using "Paraclete" or "Pharaclete", which translates as "Comforter" or "Redeemer" and is the meaning of the name "Ahmad."8

8. Lights of Guidance, p. 378 #1022.

As explained in the previous chapter, available interpretations of the Qur'an are based on the conception that there shall be no further Prophet or Apostle of God appearing after Muhammad, and consequently, that no other Book or law shall be revealed after Islam. Traditions concerning the appearance of the Mahdi and the return of the Messiah are accepted, but each Muslim sect views them with particular reservations. In general, Muslims regard the Mahdi and the Messiah only as reformers of Islam, with a chief task of bringing Muslims back to traditional Islam and effecting its world-wide domination.

The Mahdi of the Sudan

Increasing corruption encouraged a few to lay claim to be the promised Mahdi. Among them was Muhammad Ahmad of the Sudan, who, encouraged by a growing number of followers, addressed letters to rulers and kings, calling upon them to believe in him and warning them against disbelief. In one of his circulars he assured his followers that Muhammad, the Apostle of God, told him that God had given him another sign that he was the Mahdi, a flag of light that would come forth in case of war, carried by the Angel 'Izra'il (angel of death), with which God would support his followers and strike terror into the hearts of his enemies. The Mahdi of the Sudan went to war against Egypt and Britain and initially won battles, but he was later routed in an engagement and died in 1885.

Qadiyaniyyah and Ahmadiyyah Movements

That same period witnessed another movement that started in India, similar to the one in the Sudan but with much wider implications.

Mirza Ghulam-Ahmad of Qidiyan, India, who was born in 1839 and died in 1908, claimed to be the return of the Messiah announced in the Qur'an, and the renewer of religion, in the 14th century of the Hijra. He denied any claim to prophethood. He further explained in his book Ahmadiyyih Proofs, that the Messiahs who were to appear after Islam will be saintly persons, heirs of the Prophet (Awliya'). He further wrote: "... and our Apostle (Muhammad) is the seal of the Prophets and consequently the chain of the Apostles is discontinued ...." After his death, his followers divided into two sects. One became known as the Ahmadiyyih, who believe in his imamate but not his prophethood. The other came to be known as the Qadiyaniyyah who believe in his prophethood and justify their belief by explaining that the word "seal" in the verse of the Qur'an1 designating Muhammad as the "seal of the Prophets", should be read to mean "ornament" of the Prophets. The Arabic word for "seal" is "khatim", and that for "ornament" is "khatam". As there are no vowels in Arabic, both readings, "khatim" and "khatam", are permissible. The Qadiyanis read it "khatam" or "ornament", an interpretation which makes it possible for prophets to come forth after Muhammad. However, Shoghi Effendi has translated that word from the Writings of Bahá'u'lláh as "Seal" of the Prophets.2

1. Qur'an 33:40
   
2. Cf Gleanings from the Writings of Bahá'u'lláh, pp. 57, 60, 162; Kitab-i-Iqan, pp. 161, 162, 163, 166-8, 178-9 and 213.
   

Reformers, not Manifestations

It is not the purpose of this compilation to discuss in detail the above or similar movements, nor to analyze their doctrines in the light of religious truth. What is interesting to point out for the purpose of this study is the fact that the Mahdi of the Sudan and Mirza Ghulam-Ahmad of Qadiyan had based their movements on the belief that while Divine Revelation had terminated with the manifestation of the Prophet Muhammad, a "reformer" could come forth. Hence, the reason why these movements stressed "reform" was that it was more readily acceptable to the common individual, whose life had become darkened by the widespread evil and waywardness in the world.

The interpretations given to the Qur'an and to the traditions have caused much perplexity in the Muslim world. The Qadiyani denial of the future appearance of the Mahdi and the Messiah on the Day of Resurrection, and the de-emphasis of these two events, through the call raised by Ghulam-Ahmad as the promised Messiah, undermined the widely accepted and all-important pillar of Islamic belief.

The Qadiyanis rely on a single tradition of Muhammad to reject the belief in the appearance of the Mahdi. The tradition reads "No Mahdi except 'Isa" (Jesus). Many other traditions on the subject have been rejected by them. However, Arabic readers of the tradition in question would find no difficulty in understanding it as a confirmation that both the Mahdi and Jesus would be made manifest, that neither One would come without the other, and that the Mahdi would appear first.

Yahya (John) and 'Isa (Jesus)

In the Surih of Mary (XIX, vv. 13-5) [19:13-15], mention is made of Yahya, the son of Zachariah, known as John the Baptist:

We said: "O John! receive the Book with purpose of
heart" and We bestowed on him wisdom while
yet a child;

And mercifulness from Ourself, and purity; and pious
was he, and duteous to his parents; and not proud,
rebellious.

And peace was on him on the day he was born, and the
day of his death, and shall be on the day when he
shall be raised to life!

In the same surih, verses 31-35 recount the
first words of Jesus, as an infant:3

... Verily, I am the servant of God; He hath given me the
book, and He hath made me a prophet,

And He hath made me blessed wherever I may be, and
hath enjoined me prayer and almsgiving so long
as I shall live;

And to be duteous to her that bare me: and he hath not
made me proud, depraved

And the peace of God was on me the day I was born,
and will be the day I shall die, and the day I shall
be raised to life.

This is Jesus, the son of Mary; this is a statement of the
truth concerning which they doubt.

The verses clearly indicate that both John, son
of Zachariah, and Jesus, son of Mary, shall be raised to
life on a certain day.

3. In The Promulgation of Universal Peace, p. 201, 'Abdu'l-Bahá is quoted as having said: "In the Koran a whole chapter is devoted to the story of Jesus Christ ... there is eulogy and commendation regarding Christ such as you do not find in the Gospel. The Gospel does not record that the child Jesus spoke at birth ..."
   

The Qur'an and the Old and New Testaments make mention of a specific sign that preceded the appearance of Jesus Christ some twenty centuries ago. That sign was the appearance of John the Baptist, son of Zachariah, who heralded the coming of a great Manifestation. He preached amongst the people saying "repent ye: for the kingdom of heaven is at hand".4 In the end, John sacrificed his life for the glorious Manifestation, as a testimony for the people.

Likewise, the return of the Messiah was to be preceded by the appearance of a Herald, Who had been "raised to life". Bahá'u'lláh was preceded by His Herald, the Bab,5 to Whom Bahá'u'lláh refers to as "My first appearance".

In keeping with this, there are many passages in the Qur'an that indicate the occurrence of twin events on the Day of Resurrection.

One day, the disturbing trumpet-blast shall disturb it,
Which the second blast shall follow:
Men's hearts on that day shall be downcast.
The infidels will say, "Shall we indeed be restored as at
first?

What! when we have become rotten bones?"
"This then," say they, "will be a return to loss.
Verily, it will be but a single blast,
And lo! they are on the surface of the earth.
(Surih LXXIX, "Those Who Drag Forth", vv. 6-14) [79:6-14]

4. Matthew 3:2. See also Kitab-i-Iqan, p. 64. See also Epistle to the Son of the Wolf: p. 157 re: John the Baptist.
   
5. Reference to the Bab as the "Return of John the Baptist" appears on p. 57 of God Passes By.
   

each other in time and may be considered as one. Other verses in the Qur'an restate this theme:

And there shall be a blast on the trumpet, and all who
are in the Heavens and all who are in the Earth
shall expire, save those whom God shall vouchsafe
to live. Then shall there be another blast on it, and
lo! arising they shall gaze around them:

And the earth shall shine with the light of her Lord, and
the Book shall be set, and the prophets shall be
brought up, and the witnesses; and judgment
shall be given between them with equity; and none
shall be wronged
(Surih XXXIX, "The Troops", vv. 68-9) [39:68-69]

And the trumpet shall be blown, and, lo! they shall
speed out of their sepulchres to their Lord:
They shall say, "Oh! woe to us! who hath roused us
from our sleeping place? 'Tis what the God of
Mercy promised; and the Apostles spake the
truth."
But one blast shall there be, and, lo! they shall be
assembled before us, all together.
(Surih XXXVI, "Ya. Sin", vv. 51-3) [36:51-53]

By God Who sent me as a Prophet in truth, were it that only one day remained for the world, God would prolong that day until my son the Mahdi would have come forth and the Spirit of God would have come down and perform prayers behind him (i.e. the Mahdi), and His Sovereignty would have enveloped the East and the West.

The Functions of the Two Manifestations of God

As previously stated, Muslims believe that upon Their return, the Mahdi and the Messiah will renew traditional Islam. Yet, as will be shown later in this text, Islam is not only specific with regard to the Revelation of Muhammad, but refers and relates to all previous Revelations. However, for the purpose of this chapter, it may be sufficient to point out that this concept of the renewal of traditional Islam would be very difficult to reconcile with the tumult that will occur within all who are in heaven and all who are on earth with the blasting of the first trumpet.

There are two traditions that need to be considered in relation to the Qadiyani and Ahmadi claims. The first tradition, narrated by Al-Hakim in Al-Mustadrak, on behalf of Abu Hurayrih, states that the Apostle of God Muhammad said:

Verily 'Isa (Jesus), the Spirit of God, shall come down to you .... He will destroy the cross; slay the swine; and release from capitation tax and call the people to Islam. On that day the false Messiah shall perish and tranquillity shall prevail on earth, so that the lion shall dwell with the camel; and the leopard shall lie down with the calf; and the wolf shall dwell with the lamb. And the children shall play with the asps that shall harm them not.

By Him in whose Hands is my soul, soon shall the Son of Mary come down amongst you a just judge. He shall destroy the cross, slay the swine and abolish war, and bestow riches plenty to the extent that all shall refuse any more of it; so that a single prostration (to God) then will be worth more than all the earth and what is therein.

In this connection, it is interesting to note that more than twenty centuries earlier, Isaiah had announced a prophecy in almost identical terms and words, of similar events.6

And there shall come forth a rod out of the stem of
Jesse, and a Branch shall grow out of His roots:
And the Spirit of the Lord shall rest upon him, the spirit
of wisdom and understanding, the spirit of counsel
and might, the spirit of knowledge and the fear of
the Lord;
And shall make him of quick understanding in the fear
of the Lord: and he shall not judge after the sight
of His eyes, neither reprove after the hearing of
his ears:
But with righteousness shall he judge the poor, and
reprove with equity for the meek of the earth: and
he shall smite the earth with the rod of his mouth,
and with the breath of his lips shall he slay the
wicked.
And righteousness shall be the girdle of his loins, and
faithfulness the girdle of his reins.
The wolf also shall dwell with the lamb, and the
leopard shall lie down with the kid; and the calf
and the young lion and the fatling together; and a
little child shall lead them.
And the cow and the bear shall feed; their young ones
shall lie down together: and the lion shall eat
straw like the ox.
And the suckling child shall play on the hole of the asp,
and the weaned child shall put his hand on the
cockatrice' den.
They shall not hurt nor destroy in all my holy
mountain: for the earth shall be full of knowledge
of the Lord, as the water covers the sea.

6. Isaiah 11:1-

   For further study, Chapter 12 of Some Answered Questions provides a commentary of 'Abdu'l-Bahá on this chapter of Isaiah, indicating that the verses apply "word for word to Bahá'u'lláh". The verses are also quoted by Shoghi Effendi in The World Order of Bahá'u'lláh, p. 203, in the context of a discussion of world unity and order.
   

The Qadiyanis, like all other movements in the contemporary Muslim world, interpreted the prophecies within these traditions literally, i.e. the literal destruction of the cross, the slaying of the swine, etc. These interpretations are especially appealing to the average Muslim, because pork is prohibited in the Qur'an7 and a verse in that Book can be read to indicate that Jesus was not crucified.8 Obviously, Christians eat pork and hold the sign of the cross as sacred. The demise of either would represent the advancement of Islam to those envisioning its reform and ultimate domination.

What then is the meaning of the slaying of the swine and the destroying of the cross? An indication may be found in the following verses of the Qur'an:

Say: O people of the Book! do ye not disavow us only because we believe in God, and in what He hath sent down to us, and in what He hath sent down aforetime, and because most of you are doers of ill?

Say: Can I announce to you any retribution worse than that which awaiteth them from God? They whom God hath cursed and with whom He hath been angry some of them hath He changed into apes and swine; and they who worship Thagout are in evil plight, and have gone far astray from the right path!
(Surih V, "The Table", vv. 64-5) [5:64-65]

7. cf. Qur'an 2:168, 5:4, 6:146 and 16:116.
   
8. The verse to which the author refers is 4:156 and reads as follows: "And for their saying, 'Verily we have slain the Messiah, Jesus the son of Mary, an Apostle of God'. Yet they slew him not, and they crucified him not, but they had only his likeness... No sure knowledge had they about him, but followed only an opinion, and they did not really slay him, but God took him up to Himself." 'Abdu'l-Bahá's interpretation of the verse is provided in a Tablet published in Star of the West, vol. 2, no. 7, p. 13, in which He has written: "In regard to the verse, which is revealed in the Koran, that His Highness, Christ, was not killed and was not crucified, by this is meant the Reality of Christ. Although they crucified this elemental body, yet the merciful reality and the heavenly existence remain eternal and undying, and it was protected from the oppression and persecution of the enemies, for Christ is eternal and Everlasting. How can He die? This death and crucifixion was imposed on the physical body of Christ, and not upon the Spirit of Christ" See also Gleanings from the Writings of Bahá'u'lláh, pp. 85-6. Juan Ricardo Cole discusses Muslim objection to Gospel accounts of the crucifixion of Christ in "the Christian-Muslim Encounter", World Order, Winter 1977-8, pp. 18 and 22.
   

In similar terms, Christ referred to the wicked and to devils:

And the devils besought him, saying, If thou cast us out,
suffer us to go away into the herd of swine.
And he said unto them, Go. And when they were come
out, they went into the herd of swine: and, behold,
the whole herd of swine ran violently down a steep
place into the sea, and perished in the waters.9

9. Matthew 8:31-32.
   

The Bab and Bahá'u'lláh declared that their Mission was to relieve the "burden" of injustice in the world and to institute a high moral standard in the conduct of its peoples. The Bab and Bahá'u'lláh have abrogated defensive wars and capitation taxes which are part of the Qur'anic law. Antagonistic nations shall be reconciled and differences causing conflict will disappear. Justice and harmony will be established and the banner of universal peace shall be raised.

"Peace!" shall be the word on the part of a merciful Lord.
(Surih XXXVI, "Ya. Sin", v. 58) [36:58]

For the same reasons that the Jews refused to accept Jesus Christ, the Muslims refuse to accept Bahá'u'lláh. Some of the verses of the Qur'an are interpreted to mean that there shall be no further Divine Revelation after Muhammad. Three verses are considered as the central argument supporting this conclusion and sustain the belief that Islam and the Qur'an are eternal. These verses are the following:

This day I have perfected your religion for you, and have filled up the measure of my favours upon you: and it is my pleasure that Islam be your religion ...
(Surih V, "The Table", v. 5) [5:5]

The true religion with God is Islam...
(Surih III, "The Family of Imran", v. 17) [3:17]

Who so desireth any other religion than Islam, that religion shall never be accepted from him, and in the next world he shall be among the lost.
(Surih III, "The Family of Imran", v. 79) [3:79]

In the fifth verse of the Surih of The Table, it is clear that the word "Islam" is intended as a specific reference to the religion of Muhammad, the Apostle of God. However, there are good reasons to believe that

"Islam", in the verses cited from the Surih of the Family of 'Imran, refers to religion in general, as well as to the one revealed by Muhammad. This is clearly demonstrated in the following verses relating to the history of the Prophets who appeared before Him:

Recite to them the history of Noah, when he said to his people, If, O my people! my abode with you, and my reminding you of the signs of God, be grievous to you, yet in God is my trust....
And if ye turn your backs on me, yet ask I no reward from you: my reward is with God alone, and I am commanded to be of the Muslims.
(Surih X "Jonah, Peace be on Him!", vv. 72-3) [10:72-73]

And when Abraham, with Ismael, raised the foundations of the House, they said, "O our Lord! accept it from us; for thou art the Hearer, the Knower.
O our Lord! make us also Muslims, and our posterity a Muslim people; and teach us our holy rites, and be turned towards us, for thou art He who turneth, the Merciful.
(Surih II, "The Cow", vv. 121-122) [2:121-122]

And who but he that hath debased his soul to folly will mislike the faith of Abraham, when we have chosen him in this world, and in the world to come he shall be of the Just?
When his Lord said to him, "Resign thyself to me," he said, "I resign myself to the Lord of the Worlds".
And this to his children did Abraham bequeath, and Jacob also, saying, "O my children! truly God hath chosen a religion for you; so die not unless ye be also Muslims."
(Surih II, "The Cow", vv. 124-126) [2:124-126]

Were ye present when Jacob was at the point of death? when he said to his sons, "Whom will ye worship when I am gone?" They said, "We will worship thy God and the God of thy fathers Abraham and Ismael and Isaac, one God, and to Him are we surrendered (Muslims).
(Surih II, "The Cow", v. 127) [2:127]

They1 said, "Verily, to our Lord do we return And thou takest vengeance on us only because we have believed on the signs of our Lord when they came to us. Lord! pour out constancy upon us, and cause us to die Muslims."
(Surih VII, "Al Araf ', vv. 122-123) [7:122-123]

And when I revealed unto the Apostles,2 "Believe on me and on my Sent One," they said, "We believe; and bear thou witness that we are Muslims."
(Surih V, "The Table", v. 111) [5:111]

They to whom we gave the Scriptures before It, do in It believe.
And when it is recited to them they say, "We believe in it, for it is the truth from our Lord. We were Muslims before it came. "
(Surih XXVIII, "The Story", vv. 52-3) [28:52-53]

1. Followers of Moses, threatened by Pharaoh for having believed in Him without permission.
   
2. Disciples of Jesus.
   

Abraham, Ishmael, Jacob, Moses as well as the disciples of Jesus, considered themselves or asked to be considered as such. Further, through the following verses God confirms the prayers of Abraham and identifies all believers in the Apostle of the age as Muslims:

Believers! bow down and prostrate yourselves and worship your Lord, and work righteousness that you may fare well.

And do valiantly in the cause of God as it behoveth you to do for Him. He hath elected you, and hath not laid on you any hardship in religion, the Faith of your father Abraham. He hath named you Muslims.

Heretofore and in this Book that the Apostles may be a witness against you, and that ye may be witnesses against the rest of mankind ...
(Surih XXII, "The Pilgrimage", vv. 76-78) [22:76-78]

Given the fact that the Qur'an explains that the followers of all the previous religious dispensations professed Islam and were Muslims, and in considering the verse wherein God says,

The true religion with God is Islam ...
(Surih III, "The Family of 'Imran", v. 17) [3:17]

A further, clear confirmation of this is contained in the following verses:

Of a truth they who believe not on God and his Apostles, and seek to separate God from his Apostles,3 and say, "Some we believe, and some we believe not, " and desire to take a middle way;
These! they are veritable infidels! and for infidels have we prepared a shameful punishment
And they who believe on God and his Apostles, and make no difference between them these! we win bestow on them their reward at last. God is Gracious, Merciful!
(Surih IV "Women", vv. 149-151) [4:149-151]

Muhammad gave the definition of who is a Muslim. In the Bukhari is recorded the following tradition: A Muslim is he from whose hands and tongue people suffer no harm. In the following verses, the meaning of "Islam" and "Muslim" are further explained:

The Arabs of the desert say, "We believe." Say thou: Ye believe not; but rather say, "We profess Islam;" for the faith hath not yet found its way into your hearts. But if ye obey God and His Apostle, he will not allow you to lose an of your actions: for God is Indulgent, Merciful.
(Surih LXIX, "The Apartments ", v. 14) [69:14]

3. cf. Selections from the Writings of the Bab, p. 60.
   

They taunt thee with their having embraced Islam. Say: Taunt me not with your having embraced Islam: God rather taunteth you with His having guided you to the faith: acknowledge this if ye are sincere.
(Surih LXlX "The Apartments", v. 17) [69:17]

Faith is to believe in, and have firm admission of the truth. To profess Islam is to surrender and resign oneself to the commands of God. According to Arabic terminology, there is a difference between faith and professing Islam. Nevertheless there is no faith without Islam; likewise there is no Islam without faith, for they resemble back and belly ... However, religion is but a term under which fall Islam, faith and the law, all together.

Nowhere is there mention that there shall not be any further revelation or religion after the One revealed to Muhammad, the Apostle of God. To limit the meaning of "Islam" to belief in the Qur'an and the Revelation of Muhammad is at variance with the verses of the Qur'an itself. If. however, one considers the principle of the oneness of religion and the obligation placed by God upon man to accept and be submissive

before His most recent Revelation, then the true meaning of Islam, as intended by the Qur'an, will become evident and clear.

Verily, they who believe (Muslims), and they who follow the Jewish religion, and the Christians, and the Sabeites whoever of these believeth in God and the last day, and doeth that which is right, shall have their reward with their Lord: fear shall not come upon them, neither shall they be grieved
(Surih II, "The Cow", v. 59) [2:59]

Muhammad is not the father of any man among you, but he is the Apostle of God, and the seal of the prophets: and God knoweth all things.
(Surih XXXIII, "The Confederates", v. 40) [33:40]

1. Mirza Abu'l-Fadl's discussion of prophecies is found on pp. 198-214 of The Bahá'í Proofs.
   

And there arose not a prophet since in Israel like unto Moses ...
(Deuteronomy 34:10)

They say unto the blind man again, what sayeth thou of him, that he hath opened shine eyes? He said, He is a prophet.
(St. John 9:17)

For Jesus himself testified, that a prophet hath no honor in his own country.
(St. John 4:44)

And commemorate Moses in "the Book;" for he was a man of purity: moreover he was an Apostle, a Prophet:

From the right side of the mountain we called to him, and caused him to draw nigh to us for secret converse:

And we bestowed on him in our mercy his brother Aaron, a Prophet.
(Surih XIX "Mary", vv. 52-54) [19:52-54]

And when I revealed unto the Apostles, "Believe on me and on my Sent One, " they said, "We believe; and bear thou witness that we are Muslims. "
(Surih V: "The Table", v. 111) [5:111]

This is the distinction made between an Apostle of God and a Prophet of God, as found in the Qur'an. The argument that because Muhammad was the "Seal of the Prophets" and as all Apostles were also Prophets, there shall therefore be no Manifestations of God after Muhammad, is one that has no basis in either the Qur'an or the traditions.

In order to leave no room for doubt concerning this matter, Muhammad explained very clearly in one of His traditions, recorded in the Qastallani Comments of the Bukhari:

The children of Israel were governed by Prophets. Whenever a Prophet passed away, another succeeded Him. But there shall be no Prophets to succeed Me; rather there will be Caliphs (or Imams).

Verily the 'Ulama of My people are more exalted than the Prophets of the children of Israel.

2. Bahá'u'lláh has revealed a Tablet of Visitation in honor of Imam Husayn, in which He praises him in glowing language, and in the Kitab-i-Iqan, the Imam's spiritual sovereignty is lauded. His virtues are also extolled in the Suriy-i-Muluk. Described in the Bahá'í writings as the "most eminent among the lawful successors of the Prophet of Islam", referred to as the "Chief of Martyrs" and "Prince of Martyrs", as well as the "brightest 'star' shining in the 'crown' mentioned in the Revelation of St. John", the Imam Husayn's position is considered unique, as Bahá'u'lláh has identified Himself as his return to the Shi'ih Muslims.
   

The difference between "Apostle" and "Prophet" is further maintained in Islamic jurisprudence Imam Shaf'i stated:

We should believe in the Prophets and the Apostles of God, each and all. The distinction characterizing the two categories lies in this: that the Apostle of God is He Who brings the law, while the Prophets are reared under the law brought by the Apostles of God. Hence each Apostle is simultaneously a Prophet, whereas a Prophet is not endued with the same characteristics of the Apostle.

We have not sent any apostle or prophet before thee, among whose desires Satan injected not some wrong desire, but God shall bring to nought that which Satan had suggested Thus shall God affirm His revelations for God is Knowing, Wise! (Surih XXII, "The Pilgrimage" v. 51) [22:51]

And this is evident proof of the established difference between an Apostle and a Prophet contrary to what they say that they are the same. When the Prophet Muhammad, peace be upon Him, was asked as to how many Prophets were there, He answered: "Hundred and twenty four thousand." They again asked as to how many of them were Apostles; and He answered: "Three hundred and thirteen, plenty!" The difference between them is that the Apostle is One Who brings a Book in addition to the miracle with which He is supported. As to the Prophet, He does not bring Book, but rather follows and promotes the then existing Law. It is also said that an Apostle is the Founder of the Law, whereas the Prophet is the Promulgator and Guardian of that Law.

From the above quotations, it becomes evident that the "sealing" of Prophethood was intended primarily to announce a change in the administrative structure of the future Muslim community, as compared to the system that was in practice within the Jewish community during the period between the ministry of His Holiness Moses and the appearance of Jesus Christ.3 Nowhere in the Qur'an or in the traditions of the Prophet Muhammad is there mention of the "sealing" of Apostleship, precluding further Divine Revelation. Muhammad had no male children, and He adopted a young slave of Christian origin named Zayd Ibn Al-Harithih as His son, after freeing him from slavery and receiving his voluntary request to remain in the household of the Prophet. The Jews at the time, being highly opposed to the new Revelation, saw an unprecedented opportunity in Muhammad's adoption of a son as a means of sowing seeds of doubt concerning His Prophethood. They claimed, among other things, that because Muhammad knew the history of the children of Israel who were governed by

3. In numerous passages of His Writings, Bahá'u'lláh refers to Muhammad as the "Seal of the Prophets". It is in the Kitab-i- Iqan, however, He unfolds the meaning of the title, which had hitherto obscured the understanding that the Prophetic Cycle would end with Muhammad's Dispensation and that the Era of Fulfilment would follow it. Bahá'u'lláh reveals that there is nothing more explicit in the Qur'an than Muhammad's promise, in clear verses, of "attainment unto the divine Presence" in the Person of His Manifestation and of the "Resurrection" which signified His rise. In keeping with this, He revealed in Epistle to the Son of the Wolf that "... on this day the blessed words 'Put He is the Apostle of God, and the Seal of the Prophets' have found their consummation in the verse 'The day when mankind shall stand before the Lord of the worlds'...". For further study see Kitab-i-Iqan pp. 166-7, 169-70 and 179; Epistle to the Son of the Wolf, p. 114.
   

Prophets after the ascension of Moses, he intended to adopt and copy the same system. They concentrated their efforts on the event not only to defame Muhammad, but also to arouse the tribes, stir others against Him and uproot His Movement.

To refute their machinations, the verse "Muhammad is not the father of any man among you, but he is the Apostle of God" was revealed, followed by what was an affirmation that there would not be Prophet heirs in the Islamic Dispensation, i. e. that He was "the Seal of the Prophets". In this manner, God refuted the assumptions of the enemies of is Faith, causing their ill will to be turned against them. [+CHAPTER6]

Through careful study of the Qur'an, one finds a consonance of principle with the Holy Scriptures revealed before it, but in more explicit and often repeated texts. Some basic principles are readily identifiable and are included here.

The Unity of God, and the Unity of His Apostles and Prophets1 That God is one, that there is a fundamental unity of His Apostles and Prophets, and further, that His Scriptures and religions are one, is stated in the following verse:

Say ye: "We believe in God, and that which hath been sent down to us, and that which hath been sent down to Abraham and Ismael and Isaac and Jacob and the tribes: and that which hath been given to Moses and to Jesus, and that which was given to the prophets from their Lord. No difference do we make between any of them: and to God are we resigned (Muslims). "
(Surih II, "The Cow", v. 130) [2:130]

1. For further study, see Muhammad and the Course of Islam, Chapter 18, "What Muhammad Taught".
   
2. cf Qur'an 2:285. For further study, see also Kitab-i-Iqan pp. 152-4, and The Revelation of Bahá'u'lláh, vol. 1, pp. 175-8 which provides a section on the nature of God and His Manifestations as a major theme of this Book.
   

The Divine Origin of all the Laws of God

The laws sent from God to humanity, though outwardly different in having been revealed through different Apostles to different nations at different times, were and continue to be one in origin and purpose, as is expressed in the following verse:

To you hath He prescribed the faith which He commanded unto Noah, and which we have revealed to thee, and which we commanded unto Abraham and Moses and Jesus, saying, "Observe this faith, and be not divided into sects therein. "
(Surih XLII, "Counsel", v. 11) [42:11]

3. Mirza Abu'l-Fadl provides the following explanation, citing Qur'an 42:11, as follows: "...Just as the divine Essence does not become multiple, though it may have numerous Manifestations, even so religion itself is the same even though it be manifest through different laws and bestowals. This abstruse point, which has proved to be a stumbling block for the feet of nations, can be deduced from the Qur'an itself ... If we considered the obvious differences in the laws of the existing religions, including the duties, obligations, and moral behavior they prescribe, to have caused divisions in the reality of religion, we would have to conclude that the prophets violated God's commandment, ignoring His prohibition, dividing up and differing over His religion. Since this is unthinkable, any alert person will at this point perceive that in talking of the revelation of these religions, God meant the single reality that remains unaffected in its essential oneness by accidental variations such as differences in the laws governing lasting, prayer, marriage, divorce, and social behavior. The sense of the verse cited above requires that the Islamic revelation be identical to the Christian, and to the Jewish revelation, and to the revelation bestowed on Noah. In the same way, the good and righteous revealers of these religions were all Manifestations of a single reality that is called the Spirit of God and His Cause. 'We make no division between any of His Messengers."' See Letters and Essays: 1886-1913, pp. 124-5.
   

The Function of the Apostles of God is One and the Same

God attributed to the Prophet Muhammad three functions: witness, herald of glad tidings and warner.

O Prophet! we have sent thee to be a witness, and a herald of glad-tidings, and a warner;
(Surih XXXIII, "The Confederates", v. 44) [33:44]

We send not our Sent Ones but as heralds of good news and warners
(Surih VI, "Cattle" v. 48) [6:48]

Men were of one religion only: then they fell to variance: and had not a decree (of respite) previously gone forth from thy Lord, their differences had surely been decided between them!
(Surih X, "Jonah, Peace be on Him!", v. 20) [10:20]

Mankind was but one people; and God sent prophets to announce glad tidings and to warn; and he sent down with them the Book of Truth, that it might decide the disputes of men; and none disputed but those to whom the Book had been given, after the clear tokens had reached them, being full of mutual jealousy And God guided those who believed to the truth of that about which, by his permission, they had disputed; for God guideth whom he pleaseth into the straight path.
(Surih II, "The Cow", v. 209) [2:209]

4. cf. Qur'an 10:47 and 16:86.

O Prophet! we have sent thee to be a witness, and a herald of glad-tidings, and a warner;...
(Surih XXXIII, "The Confederates", v. 44) [33:44]

We send not our Sent Ones but as heralds of good news and warners...
(Surih VI, "Cattle", v. 48) [6:48]

Mankind was but one people; and God sent prophets to announce glad tidings and to warn...
(Surih II, "The Cow", v. 209)

And to thee we have sent down the Book of the Koran with truth, confirmatory of previous Scriptures, and their safeguard.
(Surih V, "The Table," v. 52) [5:52]

1. See The Promulgation of Universal Peace, pp. 201-2, for 'Abdu'l-Bahá's description of the Prophet Muhammad addressing His followers with regard to Moses and Jesus.
   

And Jesus Christ was a Witness as the following verse confirms:

And in the footsteps of the prophets caused we Jesus, the son of Mary, to follow, confirming the law which was before him: and we gave him the Evangel with its guidance and light, confirmatory of the preceding Law; a guidance and warning to those who fear God.
(Surih V, "The Table", v. 50) [5:50]

Moreover, the Jews say, "The Christians lean on nought:" "On nought lean the Jews," say the Christians: Yet both are readers of the Book. So with like words say they who have no knowledge.
(Surih II, "The Cow", v. 107)

2. See Gleanings from the Writings of Bahá'u'lláh, pp. 78-9, concerning the unity of God's Messengers.
   
3. In keeping with this, there is a tradition of the Imam Husayn, cited by Bahá'u'lláh in Epistle to the Son of the Wolf, p. 42, which reads: "Will there be vouchsafed unto anyone besides Thee a Revelation which hath not been vouchsafed unto Thyself A Revelation Whose Revealer will be He Who Revealed Thee. Blind be the eye that seeth Thee not!" Bahá'u'lláh has described those who clung to the term "seal" of the Prophets as those who remained "deprived of the recognition of Him Who is the Revealer of both the Seal and the beginning, in the day of His presence,' in Kitab-i-Iqan, p. 170.
   

Moreover, Muhammad, like the Prophets before Him, has warned that a terrible punishment will be the lot of those who refuse to accept the next Revelation, as foretold in the prophecies. All of the Prophets and Apostles of God are "heralds of glad-tidings", "announcers" and "warners", as announced and confirmed in the verses which open this chapter. It is important to reflect on the meaning behind this role of the Prophets of God, in the light of the Qur'an. In this connection, the following verses explain the meaning of "glad-tidings".

"O Zachariah! verily we announce to thee [the glad- tidings of] a son,- - his name John: That name We have given to none before him. "
(Surih XIX "Mary", vv. 7-8)

Remember when the angel said, "O Mary! Verily God announceth to thee [the glad-tidings] the Word from Him: His name shall be, Messiah Jesus the son of Mary, illustrious in this world, and in the next, and one of those who have near access to God. . . "
(Surih III, "The Family of Imran", v. 40)

4. Qur'an 12:19
   

That Muhammad was appointed by God as a "herald of glad tidings", "announcer" indicates that He was entrusted with a mission and would announce the advent of a future Prophet or Apostle of God. Muhammad and the Qur'an have announced the glad-tidings of the advent of the Mahdi and the return of Jesus Christ, Who are the Bab and Bahá'u'lláh. [+CHAPTER8]

Stories of the prophets and Apostles of God, and how the different peoples argued with and opposed Them, can be found in the Surih of Hud:

We sent Noah of old unto his people: "Verily I come to you a plain admonisher,

That ye worship none but God Verily I fear for you the punishment of a grievous day. "

Then said the chiefs of his people who believed not, "We see in thee but a man like ourselves; and we see not 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."1
(Surih Xl, "Houd", vv. 27-9)

And when it was said to them, "Accede to that which God hath sent down, and to the Apostle:" they said, "Sufficient for us is the faith in which we found our fathers. " What! though their fathers knew nothing, and had no guidance?
(Surih of "The Table", v. 103)

1. Bahá'u'lláh has cited Qur'an 11:29 in the Kitab-i-Iqan, p. 222, in commenting on the response of the divines and the wealthy to those who sought to attain His presence. It has also been cited by 'Abdu'l-Bahá in reference to Muhammad, in a translation of a talk given by Him in the Holy Land, which appears in Star of the West, vol. 9, no. 10, p. 112, as well as in The Revelation of Bahá'u'lláh, vol. 2, p. 21.
   

In his "Notes",2 'Ali Nakhjavani explains this subject, as follows:

1. The Jews were required by Exodus 31:16-17 to keep the Sabbath as an eternal covenant: "Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual Covenant. It is a sign between Me and the children of Israel forever". Both Jesus and Muhammad broke the Sabbath; does it mean that They were wrong?

2. Jesus has been referred to in Revelations 1:11 as Alpha and Omega, the First and the Last. Likewise He said in Luke 21:33, "Heaven and earth shall pass away; but My words shall not pass away." If Jesus was to be the Last, why did Muhammad appear after Him? If the words of Jesus were not to be changed, why did Muhammad reveal the Qur'an?

2. Some Notes on Bahá'í Proofs Based on the Qur'an, p. 4, approved by the National Spiritual Assembly of the Bahá'ís of Central and East Africa.
   
3. Qur'an 3:17.
   

it is clearly stated in the Qur'an that only a small amount of knowledge was given unto the Muslims:

And they will ask thee of the Spirit. Say: The Spirit proceedeth at my Lord's command:4 but of knowledge, only a little to you is given.
(Surih XVII, "The Night Journey", v. 87)

If all the trees that are upon the earth were to become pens, and if God should after that swell the sea into seven seas of ink, His words would not be exhausted: for God is Mighty, Wise.
(Surih XXXI, "Lohman", v. 26)

Say: Should the sea become ink, to write the words of my Lord,5 the sea would surely fail ere the words of my Lord would fail, though we brought its like in aid
(Surih XVIII, "The Cave", v. 109)

Remember when the angel said, "O Mary! Verily God announceth to thee the Word from Him: His name shall be, Messiah Jesus the son, son of Mary... "

How then can any people imagine that no further Revelation will follow that which was sent to them? Having realized the validity of these arguments,

4. Bahá'u'lláh cites this verse and comments on the response of the people to Muhammad after its revelation on p. 183 of the Kitab-i-Iqan. See also Bahá'í Proofs, p. 274.
   
5. Bahá'u'lláh uses the same imagery in describing the difficulty of giving adequate expression to the afflictions from which He suffered. See The Promised Day Is Come, p. 13.
   

the 'ulama cited verses in which God confirms that His Words are infinite and cannot be exhausted, saying that those which were not revealed in the Qur'an are the sciences and arts that the human mind will in time be able to reveal and understand from the Book, in accordance with the needs of the future generations.6 Such an explanation is incompatible with the following verses:

.... but of knowledge, only a little to you is given .
(Surih XVII, "The Night Journey", v. 87)

And no one thing is there, but with Us are its storehouses; and We send it not down but in settled measure.7
(Surih XV, "Hedjr", v. 21)-

"The hand of God," say the Jews, "is chained up." Their own hands shall be chained up -- and for that which they have said shall they be cursed Nay! outstretched are both His hands! At His own pleasure does He bestow gifts.
(Surih V, "The Table", v. 69)

6. The author's argument here should not be confused with, nor taken to imply, a denial of truths embodied in the Qur'an itself or the advancement of scientific thought which it engendered. 'Abdu'l-Bahá's comments concerning the agreement of Qur'anic verses with scientific fact regarding the fixity of the sun nearly nine hundred years in advance of the telescope, as found on pp. 23-4 of Some Answered Questions, is but one example of the credence given, in this additional respect, to the Qur'an in the Bahá'í writings.
   
7. See pp. 37-8 of The Seven Valleys and the Four Valleys for study of the context in which Bahá'u'lláh uses this verse.
   

The reference to the hand of God being "chained up" describes an obviously erroneous perception that God is powerless to send another Messenger.8 In explicit terms the Qur'an explains how each and every nation refused the Apostle sent to it from God, yet this regrettable response never deterred the Almighty from sending His Apostles, one after another:

Then sent we our apostles one after another. Oft as their apostle presented himself to a nation, they treated him as a liar; and we caused one nation to follow another; and we made them the burden of a tale. Away then with the people who believe not!
(Surih XXIII, "The Believers", v. 46)

O Believers! If any bad man come to you with news, clear it up at once, lest through ignorance ye harm others, and speedily have to repent of what ye have done.
(Surih XLIX "The Apartments", v. 6)

Included in the meaning of "news" or "tidings" is that of the advent of an Apostle or Prophet of God.9 How would one differentiate between the true "news" or "tidings" from the false ones? In the following verse, the searcher may find the answer:

Fear ye God, and God will teach you.10

9. See The Dawn-Breakers, p. 150. The Bab quoted this verse to Husayn Khan in Shiraz, when the latter publicly rebuked Him.
   
10. Qur'an 2:282.

The belief that Muhammad, as "Seal of the Prophets", would be the last of God's Messengers sent to mankind enabled His followers to conclude that the Islamic state would be the last religious nation or people as well. However, the Qur'an itself clearly indicates that the Muslim nation is not the last, but represents an intermediate stage in mankind's spiritual history.

Thus have we made you a central people, that ye may be witnesses in regard to mankind, and that the apostle may be a witness in regard to you. (Surih II, "The Cow", v. 137)

O children of Adam! there shall come to you Apostles from among yourselves, rehearsing my signs to you; and who so shall fear God and do good works, no fear shall be upon them, neither shall they be put to grief
(Surih VII, "Al Araf", v. 33)

In Some Notes on Bahá'í Proofs Based on the Qur'an, pp. 5-6, 'Ali Nakhjavani comments:

Another interesting point we find in the Qur'an is the setting forth of a universal principle governing the appearance of the Messengers of God. This principle, which has no exceptions and therefore does not exclude Islam, provides that any people who receive a Messenger of God are given a fixed term or appointed time. At such an appointed time, a Divine Book is revealed by God through His Messenger which seals the past term and starts the new one.

Every nation hath its set time. And when their time is
come, they shall not retard it an hour; and they
shall not advance it.1
(Surih VII, "Al Araf", v. 32)

Neither too soon, nor too late, shall a people reach its
appointed time.

(Surih XXIII, "The Believers", v. 45)

... To each age its Book.
What He pleaseth will God abrogate or confirm: for
with Him is the source of revelation.
(Surih XII, "Thunder", vv. 38-9)

The "fixed term" of a nation can be likened to that of an individual, whose life-span becomes known when he passes away, but not prior to it. That the Islamic Dispensation had its own "fixed term" can be found in the interpretation of the figurative verses of

1. cf. The Revelation of Bahá'u'lláh, vol. 2, p. 12 Also, in Tablets of Bahá'u'lláh, p. 149, He states "For every land We have prescribed a portion, for every occasion an allotted share, for every pronouncement an appointed time..."
   

the Qur'an, which remained with God and those firmly grounded in knowledge2 until the Promised One came to reveal it. The end of the term of the Muslim nation occurred in the year 1260,3 with the appearance of the Bab and the revelation of His Book, the Bayan. To that event the Qur'an refers in the following verse:

From the Heaven to the Earth He governeth all things: hereafter shall they come up to him on a day whose length shall be a thousand of such years as ye reckon.4
(Surih XXXII, "Adoration", v. 4)

I have amongst you two weighty legacies, the Book of God and My Descendants.5

2. The Imams. For further study of the Imamate as found in Bahá'í secondary sources, see H. M. Balyuzi's Muhammad and the Course of Islam, and M. Momen's An Introduction to Shi'i Islam.
   
3. The date 1260 in the Muslim calendar is the number of lunar years since the Hijra, or flight of Muhammad from Mecca to Medina in 622 A. D. In the Gregorian calendar, this year is 1844 A. D.
   
4. cf. Six Lessons on Islam, p. 33.
   
5. This important tradition is one of many cited by Shi'ih theologians as evidence of support for the succession of 'Ali as Imam following the ascension of Muhammad. See An Introduction to Shi'i Islam, p. 16.
   

The last of the Imams passed away in the year 260 and then the full period of 1000 years as mentioned in the verse passed before the Bab appeared in 1260 (1844).

        The set term: "Every nation hath 1260 years its set time"
        The Book: "... To each age its Book"
        The Bayan
        "What He pleaseth will God abrogate or confirm ..."

The "Seal of the Prophets" and Islamic Law

Consistent with the belief that Islam is the final religion, Muslims also identify Islamic or Shari'ah Law as the last that will be sent by God to mankind. However, the laws of Islam were sent down as in previous dispensations, as conveyed by the eleventh verse of the Surih of the Counsel,6 differing from one another in accordance with the exigencies of the time, which God in His Wisdom deemed necessary. It is interesting to note that during His ministry, Muhammad modified some of the laws, as evidenced by the changing of the Qiblih, the direction toward which one should face during prayers. In its early period, this spot was Jerusalem. God then commanded the Apostle to turn toward the Ka'bah in Mecca, which then became the Qiblih of the Muslim world.7

6. See Chapter VI, p. 41.
   
7. Bahá'u'lláh describes this event in the Kitab-i-Iqan, pp. 49-52, and reveals that ". . . God caused not this turmoil, but to test and prove His servants. " See also Muhammad and the Course of Islam, pp. 59-61 and An Introduction to Shi'i Islam, pp. 5-6.
   

The foolish ones will say, "What hath turned them from the kebla [Qiblih] which they used? "Say: the East and the West are God's. He guideth whom he will into the straight path."
(Surih II, "The Cow", v. 136)

They will ask thee concerning wine and games of chance. Say: In both is great sin, and advantage also, to men; but their sin is greater than their advantage ....
(Surih II, "The Cow", v. 216)

O ye true believers, come not to prayer when ye are drunken, but wait till ye can understand what ye utter . . .
(Surih IV, "Women", v. 46)

O believers! surely wine and games of chance, and statues, and the divining arrows, are an abomination of Satan's work! Avoid them, that ye may prosper.
(Surih V, "The Table", v. 92)

8. For further study. see Muhammad and the Course of Islam, p. 89, and The Revelation of Bahá'u'lláh, vol. 354.
   

is one, the laws change from one Revelation to another. The absence of logical argument for the concept that Shari'ah Law is eternal becomes apparent through study of the Qur'an itself, which, moreover, refers to different Sacred Scriptures by the same name, despite the claim of finality advanced by followers of earlier religions.

Blessed be He who hath sent down Al Furkan (the illumination) on his servant, that to an creatures he may be a warner.
(Surih XXV, "Al Furkan", v. 1)

We gave of old to Moses and Aaron the illumination [al-Furqan], and a light and a warning for the God-fearing.
(Surih XXI, "The Prophets", v. 49)

In these verses, Muhammad was enjoined to judge with the newly revealed law which, by its revelation, superseded those given to mankind in previous dispensations. When one law becomes impractical, another one is revealed to take its place. Not only does the new revelation include a new set of laws, but the rites and observances change too:

To every people have we appointed observances which they observe.
Therefore, let them not dispute this matter with thee, but bid
them to thy Lord, for thou art on the right way:
But if they debate with thee. then Say: God best knoweth what ye
do!
God will judge between you on the day of resurrection, as to
the matters wherein ye differ.
(Surih XXII, " The Pilgrimage", vv. 66-8)

Whatever verses we cancel, or cause thee to forget, we bring a better or its like.9 Knowest thou not that God hath power over all things?
(Surih II, "The Cow" v. 100) [2:100]

And if God had pleased He had surely made you all one people...10
(Surih V, "The Table ", v. 53) [5:53]

9. 'Abdu'l-Bahá cites this verse in a Tablet to the Bahá'ís of Egypt Published in Star of the West, vol. 10, no. 4, p. 73, concerning the renewal of religion, as conveyed in the imagery of creadon and springtime.
   
10. See Gleanings from the Writings of Bahá'u'lláh, pp. 71-2, in which Bahá'u'lláh cites this verse in a commentary on the purpose of God in creating man as one "to enable the pure in spirit and the detached in heart to ascend, by virtue of their own innate powers, unto the shores of the Most Great Ocean, that thereby they who seek the beauty of the All-Glorious may be distinguished from the wayward and the perverse..."
    

Had thy Lord pleased he would have made mankind of one religion: but those only to whom thy Lord hath granted his mercy will cease to differ.11 And unto this hath He created them ...
(Surih Xl, "Houd" v. 120)

Had God so pleased, He had made them one people and of one creed: but He bringeth whom He will within His mercy; and as for the doers of evil, no patron, no helper shall there be for them.
(Surih XLII, "The Counsel", v. 6)

Had God pleased, He could have made you one people: but He causeth whom He will to err, and whom He will He guideth: and ye shall assuredly be called to account for your doings.
(Surih XVI, "The Bee" v. 95)

11. cf. Selections from the Writings of the Bab, p. 67.

Peoples of all religions expect the advent of a "day" of very special significance. That "day" has been given many names in the Qur'an, including:

The Great Day (Al-'Azim) [e.g. 7: 57, 10: 16]
The Day of Resurrection (Al-Qiyama) [e.g. 2: 85, 2:174]
The Day of Decision (Al-Fasl) [e.g. 44: 40, 77:13]
The Day when the Hour (As-Sad'ah) [e.g. 30:13, 30:54] shall come to pass
The Day of Judgment (Al-Din) [51:12]
The Day of Disillusion (Al-Taghabun) [64:9]
The Day of Reckoning (Al-Hisab) [e.g. 38 :16, 26, 53]

The event that must inevitably come to pass (Al-Waqi'a) [69:15]
The stunning calamity (Al-Qari'a) [101:1-3]
Hellfire guarded by 19 Angel Guardians (Saqar) [74:26-30]
The overwhelming event (Al-Ghashiya) [88:1]

going to heaven, the Muslims believe that only those professing Islam can hope for a place in paradise. This is the common expectation concerning the sequence of events to occur on the Day of Resurrection, which has been further embroidered by many thinkers. Incompatible with the knowledge and sciences of today and therefore lacking in logic to the modern mind, such literal interpretations are reflective of a primitive, if imaginative, comprehension of spiritual verities.1 Before going into more detail on the subject of the Day of Resurrection, it may be appropriate to refer here to two verses in the Qur'an that deal very specifically with the question of who will enter paradise.

And they say, "None but Jews or Christians shall enter Paradise: "This is their wish. Say: Give your proofs if ye speak the truth.
But they who set their faces with resignation Godward, and do what is right, their reward is with their Lord; no fear shall come on them, neither shall they be grieved
(Surih II, "The Cow", vv. 105-6)

1. The Bahá'í student of the Qur'an will note the repeated and descriptive imagery of paradise, hell and the Day of Resurrection used in the Book, from which such expectations were derived. It might be noted, in this connection, that in a Tablet of 'Abdu'l-Bahá published in Star of the West, vol. 2, no. 15, p. 16, it is written: "Relative to the Paradise explained by Muhammad in the Koran, such utterances are spiritual and are cast into the mold of words and figures of speech, for at that time people did not possess the capacity of comprehending spiritual significances. It is similar to that reference to His Highness Christ who, addressing His disciples said, 'I shall not partake of the fruit of the vine any more until I reach the Kingdom of My Father.' Now it is evident... Christ did not mean material grapes, but it was a spiritual condition and a heavenly state which He interpreted as this fruit Now whatever is revealed in the Koran has the same import. "
   

The idea that entry into paradise would be limited, as taught to the people by religious leaders, is contrary to the Qur'anic verses indicating that such a reward is dependent on one being resigned to God's will and being adorned with good deeds. The original Arabic of the word rendered "resignation" in the above verse is "aslama", a derivative of the word "Islam". The Hour2 God refers to the Day of Resurrection in the Qur'an as a day both of blessing and of calamity. "The Hour", the Qur'an explains, is fixed and known only to God.3

They will ask thee of the Hour for what time is its coming fixed? Say: The knowledge of it is only with my Lord:4 none shall manifest it in its time but He: it is the burden of the Heavens and of the Earth: not otherwise than on a sudden will it come on you.

They will ask thee as if thou wast privy to it: Say: The knowledge of it is with none but God. But most men know not this.
(Surih VII, "Al Araf", vv. 186-7)

Men will ask thee of "the Hour". Say: The knowledge of it is with God alone: and who can tell thee whether haply the Hour be not nigh at hand
(Surih XXXIII, "The Confederates", v. 63)

2. References to "the Hour" in the Bahá'í Writings are numerous. For further study, see Epistle to the Son of the Wolf, p. 131, Gleanings from the Writings of Bahá'u'lláh, pp. 17, 43, 103, 119, 125, 21 1, 214, and Tablets of Bahá'u'lláh, pp. 11, 40, 107, and 237.
   
3. cf. Matthew 24: 36.
   
4. cf. Selections from the Writings of the Bab, p. 65.
   

They will ask thee of "the Hour", when will be its fixed
time?
But what knowledge hast thou of it?
Its period is known only to thy Lord;
And thou art only charged with the
who fear it.
On the day when they shall see it, it shall seem to them
as though they had not tarried in the tomb, longer
than its evening or its morn.
(Surih LXXIX, "Those Who Drag Forth", vv. 42-6)

And we have sent thee to mankind at large, to
announce and to threaten. But most men understand not.
And they say, "When will this threat come to pass? Tell
us, if ye be men of truth. "
Say: Ye are menaced with a day, which not for an hour
warning of those shall retard or hasten on.
(Surih XXXIV; "Saba", vv. 27-29) [34:27-29]

"Never," say the unbelievers, "will the Hour come
upon us!" Say: Yea, by my Lord who knoweth the
unseen, it will surely come upon you! not the
weight of a mote either in the Heavens or in the
Earth escapeth him; nor is there aught less than
this or aught greater, which is not in the clear
Book....
(Surih XXXIV, "Saba", v. 3) [34:3]

For what do the infidels wait, but that the Hour come
suddenly on them? Already are its signs come, and
when it hath come on them indeed, how can they
be warned then?
(Surih XLVII, "Muhammad", v. 20) [47:20]

But the Infidels will not cease to doubt concerning it,
until "the Hour" come suddenly upon them, or
until the chastisement of the day of desolation
come upon them.

On that day the Kingdom shall be God's: He shall
judge between them: and they who shall have
believed and done the things that are right, shall
be in gardens of delight.

But they who were Infidels and treated our signs as lies - these then - theirs a shameful chastisement!
(Surih XXII, "The Pilgrimage", vv. 54-6) [22:54-56]

... nothing have we passed over in the Book ... 5
(Surih VI, "Cattle", v. 38) [6:38]

5. cf. Qur'an 12:111 and 16:91.
   
6. This surih, the eleventh chapter of the Qur'an and comprised of 123 verses, recounts the successive calls of God's Prophets and Messengers and the consequences befalling those who rejected Them. In this connection and with regard to comprehension of the Sacred Word, Bahá'u'lláh revealed, "... To them that are possessed of true understanding and insight the Surih of Hud surely sufficeth. Ponder a while those holy words in your heart, and, with utter detachment, strive to grasp their meaning. Examine the wondrous behaviour of the Prophets, and recall the defamations and denials uttered by the children of negation and falsehood.. " See the Kitab-i-Iqan, pp. 5-6. Muhammad reportedly attributed the greying of His hair to the revelation of the Surih of Hud and its sister surihs, "The Inevitable" (LVI) [46] and "The Blow" (CI) [101].
   

laden with both blessing and calamity. The hour had come upon previous nations when a new Apostle appeared among them, sheltering those who listened and believed, while those who refused to believe and turned away perished. Another sign is that the new Apostle may appear and fulfil His mission while the unbelievers look on in doubt; that their punishment foretold by the Apostle is delayed does not lessen their obstinacy, but rather encourages them to dig themselves even deeper into trenches of opposition:

And if we defer their chastisement to some definite time, they will exclaim, "What keepeth it back?" What! will it not come upon them on a day when there shall be none to avert it from them? And that at which they scoffed shall enclose them in on every side.
(Surih XI, "Houd", v. 11)

Elif. Lam. Ra. A book whose verses are established in wisdom and then set forth with clearness from the Wise, the All-informed That ye worship none other than God Verily I come to you from Him charged with warnings, announcements...
(Surih XI, "Houd", vv. 1-2) [11:1-2]

Noah and His people

We sent Noah of old unto his people: " Verily I come
to you a plain admonisher [warner],
That ye worship none but God. Verily If ear for you the
punishment of a grievous day".
Then said the chiefs of his people who believed not,
"We see in thee a man like ourselves; and we see
not who have followed thee except our meanest
ones of hasty judgment, nor do see we any
excellence in you above ourselves: nay, we deem
you liars."7
(Surih XI, "Houd ", vv. 27-9) [11:27-9]

Thus was it until our sentence came to pass, and the
earth's surface boiled up. We said, "Carry into it
one pair of every kind, and thy family, except him
on whom sentence hath been passed, and those
who have believed." But there believed not with
him except a few.
(Surih XI, "Houd", v. 42) [11:42]

Hud8 and the people of 'Ad

And unto Ad ['Ad] we sent their Brother Houd [Hud].
He said, "O my people, worship God You have no
God beside Him. Ye only devise a lie.
(Surih XI, "Houd", v. 52) [11:52]

They said, "O Houd [Hud], thou hast not brought us
proofs of thy mission: we will not abandon our
gods at thy word, and we believe thee not. "
(Surih XI, "Houd", v. 56) [11:56]

7. Bahá'u'lláh refers to this verse in the Kitab-i-Iqan p. 222, and to Noah on pp. 7-8 and 154-5. See also The Revelation of Bahá'u'lláh, vol. 2, p. 21.
   
8. Hud, a descendent of Noah, was one of five Prophets mentioned in the Qur'an as having been sent to the peoples of Arabia. The others are Salih, Abraham, Shoeb and Muhammad. See Revelation of Bahá'u'lláh, vol. 4, appendix.
   

And when our doom came to be inflicted, we rescued Houd and those who had like faith with Him, by our special mercy: we rescued them from the rigorous chastisement.
These men of Ad ['Ad] gainsaid the signs of their Lord, and rebelled against his messengers, and followed the bidding of every proud contumacious person.
Followed therefore were they in this world by a curse; and in the day of the Resurrection it shall be said to them, "What! Did not Ad ['Ad] disbelieve their Lord?" Was not Ad ['Ad], the people of Houd [Hud], cast far away?
(Surih XI, "Houd", vv. 61-3) [11:61-63]

And unto Themoud [Thamud] we sent their Brother Saleh: "O my people! said he, worship God: you have no other god than Him. He hath raised you up out of the earth, and hath given you to dwell therein. Ask pardon of him then, and be turned unto him; for thy Lord is nigh, ready to answer.
They said, "O Saleh! our hopes were fixed on thee till now: forbiddest thou us to worship what our fathers worshipped? Truly we misdoubt the faith to which thou callest us, as suspicious.9
(Surih XI, "Houd", vv. 64-5) [11:64-5]

And when our sentence came to pass, we rescued Saleh and those who had a like faith with him, by our mercy, from ignominy on that day Verily, thy Lord is the Strong, the Mighty!
And a violent tempest overtook the wicked, and they were found in the morning prostrate in their dwellings.
(Surih XI, "Houd", vv. 69-70) [11:69-70]

9. See Kitab-i-Iqan, pp. 9-10, where Bahá'u'lláh refers to Salih's appearance among the tribe of Thamud, an ancient people of northern Arabia, and their rejection of His teachings.
   

On the same subject of the people of Thamud, the Qur'an indicates that it was an earthquake that seized them:

Then the earthquake surprised them; and in the morning they were found dead on their faces in their dwellings.
(Surih VII, "Al Araf", v. 76) [7:76]

"O Abraham! desist from this; for already hath the command of thy God gone forth; as for them, a punishment not to be averted is coming on them. "
(Surih XI, "Houd ", v. 78) [11:78]

And when our decree came to be executed we turned those cities upside down, and we rained down upon them blocks of claystone one after another, marked by thy Lord himself. Nor are they far distant from the wicked Meccans.
(Surih XI, "Houd", v. 84) [11:84]

And we sent to Madian [Midian] their brother Shoaib. He said, "O my people! worship God: no other God have you than He... They said to him, "O Shoaib! is it thy prayers which enjoin that we should leave what our fathers worshipped, or that we should not do with our substance as pleaseth us? Thou forsooth art the mild, the right director! "
(Surih XI, "Houd", vv. 85-9) [11:85-9]

10. See Kitab-i-Iqan, pp. 10-11 and Some Answered Questions, pp. 12-13, for references to Abraham.
    
11. See Kitab-i-Iqan, p. 54.
    

They said, "O Shoaib! we understand not much of what thou sayest, and we clearly see that thou art powerless among us: were it not for thy family we would have surely stoned thee, nor couldst thou have prevailed against us. "
(Surih XI, "Houd", v. 93) [11:93]

And when our decree came to pass, we delivered Shoaib and his companions in faith, by our mercy: And a violent tempest overtook the wicked, and in the morning they were found prostrate in their houses.
(Surih XI, "Houd", v. 97) [11:97]

The Inevitable!12

12. See Epistle to the Son of the Wolf, p. 132, and Gleanings from the Writings of Bahá'u'lláh, p. 43, for references to "the Inevitable".
    

What is the inevitable?
And who shall make thee comprehend what the Inevitable is?
Themoud [Thamud] and Ad ['Ad] treated the day of Terrors as a lie. So as to Themoud [Thamud], they were destroyed by a roaring and furious blast.
It did the bidding of God against them seven nights and eight days together, during which thou mightest have seen the people laid low, as though they had been the trunks of hollow palms.
(Surih LXIX, " The Inevitable", vv. 1-7) [69:1-7]

The Blow! what is the Blow?
Who shall teach thee what the Blow is?
The Day when men shall be like scattered moths,
And the mountains shall be like flocks of carded
wool...13
(Surih CI, "The Blow", vv. 1-4) [101:1-4]

The Qur'an clearly indicates that certain nations have had their days of judgment when the Apostle sent to them by God called upon them to embrace the new Revelation and only a few people

13. Bahá'u'lláh has revealed: "... Will ye not recognize how the mountains have become like flocks of wool, how the people are sore vexed at the awful majesty of the Cause of God?..." See Gleanings from the Writings of Bahá'u'lláh, pp. 44-5.
    

accepted. The Muslim nation has also been warned of its day, a time anticipated by the adherents of all of the world's major religions as one of "the return". That will be the Day of Reckoning:

This people's reckoning hath drawn nigh, yet, sunk in carelessness, they turn aside.14
Every fresh warning that cometh to them from their Lord they only hear to mock it...
(Surih XXI, "The Prophets", vv. 1-2) [21:1-2]

They say: "O thou to whom the warning hath been sent down, thou art surely possessed by a djinn... "
(Surih XV, "Hedjr", v. 6) [15:6]

Verily, We have sent down the warning, and verily, We will be its guardian.16
(Surih XV, "Hedjr", v. 9) [15:9]

And how many a guilty city have we broken down, and raised up after it other peoples.
(Surih XXI, "The Prophets", v. 11) [21:11]

14. See also The Bahá'í Proofs, p. 127.
    
15. A.J. Arberry has used the word "remembrance" in his translation of the Qur'an, rather than "warning" as used by J.M. Rodwell or "admonition" as used by G. Sale.
    
16. Cited in Letters and Essays, p. 29, with regard to corruption of the Texts.
    

that previous nations faced. In the Surih of the Bee (XVI) [16], God confirms:

The doom of God cometh to pass. Then hasten it not. Glory be to Him! High let Him be exalted above the gods whom they join with Him! 17
(Surih XVI. "The Bee", v. 1) [16:1]

By His own behest will He cause the angels to descend with the Spirit on whom he pleaseth among his servants, bidding them, "Warn that there is no God but me; therefore fear me. "
(Surih XVI, "The Bee", v. 2) [16:2]

And to every people have we sent an apostle saying: Worship God and turn away from Taghout. Some of them there were whom God guided, and there were others decreed to err. But go through the land and see what hath been the end of those who treated my apostles as liars!19
(Surih XVI, "The Bee", v. 38) [16:38]

17. See also The Bahá'í Proofs, p. 127.
    
18. Qur'an 26:193-4.
    
19. See also Muhammad and the Course of Islam, p. 157, concerning Muhammad's teachings on the succession of the Prophets of God.
    

Thus, the attention of the Muslims was directed to the nations that preceded them, that they would avoid the fate of those who refused God's Messengers. The Muslims, like other nations, have been presented with the same requirement. It is the Bahá'í perspective that when the anticipated appearance of the Mahdi and the return of Jesus Christ became a reality, the Muslims met with the same tests. Indeed, in a tradition the Prophet Muhammad had further warned the Muslims, where He said: "Verily you shall follow the path of those before you handspan by handspan, and arm length by arm length; even were they to have entered a lizard's hole, you will do the same". And when His Companions asked: "Do you mean the Christians and the Jews, O Apostle of God?", He answered: "Who else!" What, then, is the true meaning of "Resurrection"? What is to happen then? The Qur'an provides different images of this all-important event. The first portrays a horrible destiny for the world on that appointed day:

When the earth shall be shaken with a shock,
And the mountains shall be crumbled with a crumbling,
And shall become scattered dust... 20
(Surih LVI, "The Inevitable", vv. 4-6) [56:4-6]

When the sun shall be folded up,
And when the stars shall fall,
And when the mountains shall be set in motion...21
(Surih LXXXI, "The Folded Up", vv. 1-3) [81:1-3]

20. cf. Epistle to the Son of the Wolf, p. 132 and Gleanings from the Writings of Bahá'u'lláh, pp. 39 and 196-7.
    
21. Cited by Mirza Abu'l-Fadl in The Bahá'í Proofs, p. 205, with other verses concerning the coming of the Day of God.
    

When the Heaven shall cleave asunder,22
And when the stars shall disperse,
And when the seas shall be commingled..
(Surih LXXXII, "The Cleaving", vv. 1-3) [82:1-3]

When the Heaven shall have split asunder
And duteously obeyed its Lord;
And when the Earth shall have been stretched out as a
plain,
And shall have cast forth what was in her and become
empty...
(Surih LXXXIV "The Splitting Asunder", vv. 1-4) [86:1-4]

When the Earth with her quaking shall quake
And the Earth shall cast forth her burdens...23
(Surih XCIX, "The Earthquake", vv. 1-2) [99:1-2]

O Men of Mecca, fear your Lord Verily, the earthquake of the last Hour will be a tremendous thing!
On the day when ye shall behold it, every suckling woman shall forsake her sucking babe and every woman that hath a burden in her womb shall cast her burden and thou shalt see men drunken, yet

22. cf. Qur'an 77: 9.
    
23. For references in Bahá'í Texts to the cleaving of the heavens, see Epistle to the Son of the Wolf, pp. 132 and 133-4, Gleanings from the Writings of Bahá'u'lláh, pp. 42, 45, 313, 333, Kitab-i-Iqan pp. 44-5 and Prayers and Meditations, p. 24, which include Bahá'u'lláh's mention of the "heaven of vain imaginings" and the "heaven of every religion" being rent asunder in this Day.
    
24. In Gleanings from the Writings of Bahá'u'lláh, p. 40, He has revealed: "This is the Day whereon the earth shall tell out her tidings. The workers of iniquity are her burdens..." See also pp. 41, 44 and 226.
    

are they not drunken: 24 but it is the mighty
chastisement of God! 25
(Surih XXII, "The Pilgrimage", vv. 1-2)

But when the stunning trumpet-blast shall arrive,
On that day shall a man fly from his brother,
And his mother and his father,
And his wife and his children... 26
(Surih LXXX, "He Frowned", vv. 33-6) [80:33-6]

The second image of that time, however, is
promising and laden with the bounty of meeting with
God and with the appearance of the Apostles and
angels. The earth shall shine with the Light of her
Lord:27

What can such expect but that God should come down
to them overshadowed with clouds, and the angels
also, and their doom be sealed? And to God shall
all things return.28
(Surih II, "The Cow", v. 206) [2:206]

And thy Lord shall come and the angels rank on rank.29
(Surih LXXXIX, "The Daybreak", v. 23) [89:23]

24. cf. Qur'an 15:15 and Gleanings from the Writings of Bahá'u'lláh, pp. 41 and 4. Writings of Bahá'u'lláh, p. 45, Selections from the Writings of 'Abdu'l-Bahá, p. 14, and The Dawn-Breakers, p. 567.
    
25. cf. Gleanings from the Writings of Bahá'u'lláh, p. 45, Selections from the Writings of 'Abdu'l-Bahá, p. 14, and Dawn-Breakers, p. 567.
    
26. cf. The Dawn-Breakers, p. 567.
    
27. cf. Qur'an 39:69. See also Tablets of Bahá'u'lláh, p. 244, Memorials of the Faithful, p. 131, The Secret of Divine Civilization, pp. 2 and 87, Tablets of the Divine Plan, p. 28, and The Dawn-Breakers, pp. 41 and 45, for study of the contexts in which this verse has been cited.
    
28. cf. Epistle to the Son of the Wolf, p. 113, Kitab-i-Iqan, pp. 75 and 144, Selections from the Writings of the Bab, p. 56.
    
29. cf. Epistle to the Son of the Wolf, p. 118, Gleanings from the Writings of Bahá'u'lláh, pp. 41 and 45, and The Dawn-Breakers, p. 93.
    

On the day whereon the Spirit and the Angels shall be
ranged in order,30 they shall not speak: save he
whom the God of Mercy shall permit, and who
shall say that which is right.
(Surih LXXVIII, "The News", v. 38)

All on the earth shall pass away,
But the face of thy Lord shall abide resplendent
with majesty and glory.
(Surih LV, "The Merciful", vv. 26-7)

And thou shalt see the Angels circling around the
Throne with praises of their Lord: and judgment
shall be pronounced between them with equity:
and it shall be said, "Glory be to God the Lord of
the Worlds."
(Surih XXXIX, "The Troops", v. 75) [39:75]

One day thou shalt see the believers, men and women,
with their light running before them, and on their
right hand.
The angels shall say to them, "Good tidings for you
this day of gardens beneath whose shades the
rivers flow, in which ye shall abide for ever!" This
the great bliss!
(Surih LVII, "Iron", v. 12) [57:12]

No vision taketh in Him, but He taketh in all vision: and He is the Subtile, the All-Informed. (Surih VI, "Cattle", v. 103) [6:103]

30. cf Selections from the Writings of the Bab, p. 50.
    
31. Bahá'u'lláh affirms the interpretation of the Imams concerning this verse as being in reference to the Qa'im and His manifestation on p. 144 of Kitab-i-Iqan.
    

as well as with the confirmation: And remaineth only the Countenance of Thy Lord the possessor of all Glory and Bounty.32 The coming of God Himself can only be fulfilled by the coming of His Manifestation in the glory of the Creator: Bahá'u'lláh. Indeed, in some instances, the Qur'an attributes actions by the Apostle Muhammad as having been undertaken by God Himself, intimating to the Muslims possessed of insight the true attributes and powers of the Manifestations of God, as later expounded by Bahá'u'lláh One of these events occurred when negotiations took place in a locality called Al- Hudaybiyyah when a large group of believers swore allegiance to the Prophet by placing hand on hand, as was the custom, and the hand of the Prophet Himself was on top of the others. The following verse was revealed regarding this event:

In truth, they who plighted fealty to thee, really plighted that fealty to God: the hand of God was over their hands!33 Whoever, therefore, shall break his oath shall only break it to his own hurt; but whoever shall be true to his engagement with God, He will give him a great reward
(Surih XLVIII, "The Victory", v. 10)

32. Qur'an 55:27.
    
33. cf. Gleanings from the Writings of Bahá'u'lláh, p. 224, Kitab-i-Iqan, pp. 136 and 179.
    

of God's might occurred during the battle of Badr.34 Having to fight a battle against serious odds, the Apostle prayed and then took a handful of dust and threw it in the direction of the enemy. The believers won the battle and the following verse was among those subsequently revealed:

So it was not ye who slew them, but God slew them; and those shafts were God's not thine!35 He would make trial of the faithful by a gracious trial from Himself: Verily, God Heareth, Knoweth.
(Surih VIII, "The Spoils", v. 17) [8:17]

And many as are the signs in the Heavens and on the Earth, yet they will pass them by, and turn aside from them:
And most of them believe not in God, without also joining other deities with Him.
What! Are they sure that the overwhelming chastisement of God shall not come upon them, or that the Hour shall not come upon them suddenly, while they are unaware?
(Surih XII, "Joseph", vv. 105-7) [12:105-107]

34. See Muhammad and the Course of Islam, pp.64-71, for an account of this important battle.
    
35. Bahá'u'lláh has revealed in the Kitab-i-Iqan, pp. 178-9, the following: "Were any of the all-embracing Manifestations of God to declare: "I am God! He verily speaketh the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through their Revelation, their attributes and names, the Revelation of God, His name and His attributes, are made manifest in the world. Thus, He hath revealed: 'Those shafts were God's, not Thine!'.... "
    

Warn them of the day of sighing when the decree shall be accomplished, while they are sunk in heedlessness and while they believe not.36
(Surih XIX "Mary", v. 40)

But on the day of resurrection some of you shall deny the others, and some of you shall curse the others; and your abode shall be the fire, and ye shall have
none to help. (Surih XXIX, "The Spider", v. 25) [39:25]

With all the upheaval that is to affect heaven and earth, the stars and the mountains on that Day, and in view of the coming of God, the Lord, the Prophets and the angels, how can anyone be "unaware", "heedless" or "unbelieving"? Where would people, under such circumstances, find time or a state of mind to "deny the others" or "curse the others"? It is certain, therefore, that the events that shall take place on that Day cannot be understood literally and that the conditions set down that pertain to human beings should be understood as ones affecting their souls. The following verses explain very clearly how and why unbelievers will be taken "unaware".

And on that day whereon the Hour shall arrive, the wicked will swear
That not above an hour have they waited: Even so did they utter lies on earth:
But they to whom knowledge and faith have been given will say, "Ye have waited, in accordance with the book of God, till the day of Resurrection: for this
is the day of the Resurrection but ye knew it not. " (Surih XXX, "The Greeks", vv. 54-6) [30:54-56]

36. cf. Miracles and Metaphors, pp. 86-7.
    

The wicked will watch the events of that Day but will not understand their import, while those who were given "knowledge and faith" of the Manifestation of God and faith in Him, will be able to say: "You have understood the Day of Resurrection literally from the Book of God, and have thus misunderstood that 'This is the Day of Resurrection"'.

And there shall be a blast on the trumpet,37 and all who are in the Heavens and all who are in the Earth shall expire, save those whom God shall vouchsafe to live. Then shall there be another blast on it, and lo! arising they shall gaze around them:

And the earth shall shine with the light of her Lord,38 and the Book shall be set, and the prophets shall be brought up, and the witnesses; and judgment shall be given between them with equity; and none shall be wronged.
(Surih XXXIX "The Troops", vv. 68-9)

37. In Tablets of Bahá'u'lláh, p. 61, can be found His affirmation "... We have sounded the Trumpet which is none other than My Pen of Glory ....". For further study, see Epistle to the Son of the Wolf, pp. 132 and 133, Gleanings from the Writings of Bahá'u'lláh, p. 40, Memorials of the Faithful, pp. 152 and 161, and Selections from the Writings of 'Abdu'l -Baha, pp. 13-4.
    
38. Also in Tablets of Bahá'u'lláh, p. 244, He states: "The Blast hath been blown on the Trumpet of the Bayan...This is the Day in which the earth shineth with the effulgent light of thy Lord.... " See also footnote 27 and Some Notes on Bahá'í Proofs Based on the Qur'an, p. 16.
    

These verses tell of the setting in place of "the Book". This cannot be in reference to the Qur'an or to the Old or New Testaments, since these already existed at the time the verse was mentioned in the Qur'an. Furthermore, the setting in place of "the Book" is foretold as following two trumpet blasts on the Day of Judgment when the "earth will shine with the Light of Her Lord". "The Book", therefore, must refer to another Revelation, for how can there be a promise of a Book that already was in hand? Before closing this chapter it may be useful to consider one more verse pertaining to this picture of that Day:

But those who feared their Lord shall be driven on by troops to paradise, until when they reach it, its gates shall be opened, and its keepers shall say to them, "All hail! virtuous have ye been: enter then in, to abide herein for ever. "
And they shall say, "Praise be to God, who hath made good to us His promise, and hath given to us the earth as our heritage, that we may dwell in Paradise wherever we please!"
(Surih XXXIX, The Troops", vv. 73-4) [39:73-74]

Here in truly is a sign for him who feareth the punishment of the latter day. That shall be a day unto which mankind shall be gathered together; that shall be a day witnessed by all creatures.
Nor do we delay it, but until a tie appointed.
When that day shall come no one shall speak a word but by His leave, and some shall be miserable and others blessed. And as for those who shall be consigned to misery their place the Fire! therein shall they sigh and bemoan them
Therein shall they abide while the Heavens and the Earth shall last, unless thy Lord shall will it otherwise; verily thy Lord cloth what He chooseth.
And as for the blessed ones their place the Garden! therein shall they abide while the Heavens and the Earth endure, with whatever imperishable boon thy Lord may please to add.
(Surih XI, "Houd", vv. 104-110) [9:104-110]

The subjects listed in the title of this chapter are a source of deep concern to Muslims because nowhere in the previously revealed Holy Books have the matters of reward and punishment, determined by the "balance" in which a person's life and actions will be weighed for merit of paradise or hell, composed the greater part of the Scriptures as is true of the Qur'an. Reward and Punishment In the Qur'an it is stated that those who believe and are steadfast will be rewarded with paradise:

Assuredly they who say, "Our Lord is God, " and take the straight way to Him - no fear shall come on them, neither shall they be put to grief:
These shall be the inmates of Paradise to remain therein for ever, the recompense of their deeds!
(Surih XLVI, "Al Ahkaf ", vv. 12-3) [46:12-13] Hell or an abode of fire is to be the punishment of those who disobey God:
Verily, God hath cursed the Infidels, and hath got ready for them the flame:
For aye shall they abide therein; none to befriend them, no helper shall they find!

On the day when their faces shall be rolled in the fire, they shall cry: "Oh! would that we had obeyed God, and obeyed the Apostle!"
And they shall say: "Oh our Lord! indeed we obeyed our chiefs and our great ones, and they misled us from the way of God
O our Lord! give them a double chastisement, and curse them with a heavy curse."
(Surih XXXIII, "The Confederates ", vv. 64-8) [33:64-68]

See they not how many generations we have destroyed before them? We had settled them on the earth as we have not settled you, and we sent down the very heavens upon them in copious rains, and we made the rivers to flow beneath their feet: yet we destroyed them in their sins, and raised up other generations to succeed them.
(Surih VI, "Cattle" v. 6) [6:6]

1. Qur'an 2:137. See also Qur'an 47:40.
   

Light and either accept or choose to remain in darkness, ignoring the laws sent by God. The Qur'an states that:

God is the Light of the Heavens and of the Earth ...
(Surih XXIV, "Light ", v. 35) [34:35]

For his own good only shall the guided yield to guidance, and to his own loss only shall the erring err; and the heavy laden shall not be laden with another's load We never punished until we had first sent an apostle ....
(Surih XVII, "The Night Journey", v. 16) [17:16]

And when we willed to destroy a city, to its affluent ones did we address our bidding; but when they acted criminally therein, just was its doom, and we destroyed it with an utter destruction.
(Surih XVII, "The Night Journey", v. 17) [17:17]

Say: It is He who hath power to send on you a punishment from above you, or from beneath your feet, or to clothe you with discord, and to make some of you to taste the violence of others. See how variously we handle the wondrous verses, that haply they may become wise!3
(Surih VI, "Cattle", v. 65) [6:65]

2. See Chapter X, footnotes 27 and 38.
   
3. See Letters and Essays, p. 114.
   

It is evident that the followers of previous religions have fallen into the fire of schism, including the Muslims, as foretold by Muhammad Himself in a tradition: At the time of the end, my people will be divided into 72 sects, all in (hell) fire except one. The exception, those to whom Christ referred when He said, "My sheep know My Voice", are those who have recognised the Voice of the Bab and of Bahá'u'lláh and laid down their lives in Their path, for they are the ones who obeyed God and were guided into paradise.

The Qur'an relates the story of a city whose inhabitants refused three Apostles, but one of the people believed:

... from the end of the city a man came running: He said, "O my people! follow the Sent Ones;4
Follow those who ask not of you a recompense, and who are rightly guided.5
(Surih XXXVI, "Ya. Sin", vv. 19-20) [36:19-20]

Verily in your Lord have I believed; therefore hear me." It was said to him, "Enter thou into Paradise: "And he said "Oh that my people knew.
How gracious God hath been to me, and that He hath made me one of His honoured ones."5
But no army sent we down out of heaven after his death, nor were we then sending down our angels -
There was but one shout from Gabriel, and lo! they were extinct.
Oh! the misery that rests upon my servants! No apostle cometh to them but they laugh him to scorn.
(Surih XXXVI, "Ya. Sin", vv. 24-9) [36:24-29]

4. Bahá'u'lláh cites this verse in the Kitab-i-Iqan, p. 165.
   
5. Cited in Selections from the Writings of 'Abdu'l-Bahá, p. 187.
   

As soon as the man said that he believed, he was told to "enter paradise", while those who failed to believe were stilled and silenced.

But for those who dread the majesty of their Lord shall be two gardens:
Which then of the bounties of your Lord will ye twain deny?
(Surih LV, "The Merciful", vv. 46-7) [55:46-47]

We never destroyed a city whose term was not prefixed...
(Surih XV, "Hedjr", v. 4) [15:4]

We have sent our apostles with the clear tokens, and we have caused the Book and the balance to descend with them, that men might observe fairness ....
(Surih LVII, "Iron", v. 25) [57:25]

The Qur'an and the Balance were also revealed by the Prophet Muhammad. Through Him, God announced that "the Hour is nigh":6

It is God who hath sent down the book with truth, and the Balance: but who shall inform thee whether haply "the Hour" be nigh?
(Surih XLII, "Counsel", v. 16) [42:16]

And the Heaven, He hath reared it on high, and hath appointed the balance ...
(Surih LV, "The Merciful ", v. 6) [55:6]

The Qur'an, with its beautiful unique style, often sets spiritual truths in the form of metaphors and allegories, in the same manner as Christ spoke in parables, for the purpose of conveying spiritual truths to His followers, in a manner that would assist their understanding. Life and death, in the spiritual sense, are "belief" or "denial" of the light of God brought into the world through His Manifestations. One of the most obvious verses which support this interpretation is one that was revealed in connection with the declaration of faith in Islam by Hamzih, the uncle of the Prophet Muhammad:

Shall the dead, whom we have quickened, and for whom we have ordained a light7 whereby he may

6. cf Qur'an 75:34-
   
7. The verses read: "That Hour is nearer to thee and nearer. It is ever nearer to thee and nearer still".
   
8. M. Mustafa's discussion of this theme has as its basis Bahá'u'lláh's Kitab-i-Iqan, pp. 120-2, and is further supported by Qur'an 8:24. In An Introduction to Shi'i Islam, p. 151, M. Momen notes that the Shi'ih interpretation of "light", as used in v. 122 of the Surih of the Cattle, is that of reference to the Imams.
   

walk among men, be like him, whose likeness is in the darkness, whence he will not come forth? Thus have the doings of the unbelievers been prepared for them.
(Surih VI, "Cattle", v. 122) [6:122]

While the gods whom they call on beside God, create nothing, but are themselves created:
Dead are they, lifeless! and they know not
When they shall be raised!
(Surih XVI, "The Bee", vv. 20-2) [16:20-22]

And when ye said, "O Moses! we will not believe thee until we see God plainly;" the thunderbolt fell upon you while ye were looking on:
Then we raised you to life after ye had been dead, that haply ye might give thanks
(Surih II, "The Cow", vv. 52-3) [2:52-53]

were they physically dead. It is evident that what was implied by the terms "death" and "life" was a reference to the spiritual condition of the Jews and not to their physical state. To the Jews God addressed this revealing admonition:

How can ye withhold faith from God? Ye were dead and He gave you life; next He will cause you to die; next He will restore you to life; next He shall ye return to Him!
(Surih II, "The Cow", v. 26) [2:26]

And the blind and the seeing are not alike; neither darkness and light; nor the shade and the hot wind;
Nor are the living and the dead the same thing! God indeed shall make whom He will to hearken, but thou shalt not make those who are in their graves to hearken; for only with warning art thou charged.8
(Surih XXXV, "The Creator", vv. 20-1) [35:20-21]

8. Cited in Kitab-i-Iqan, p. 254.
   

"light", "shade", "living" and "dead" were meant the physical states of beings or nature, then there would have been no point indeed for the Almighty to have made mention of their inequality in His Revealed Book. God is the patron of believers: He shall bring them out of darkness into light:9

As to those who believe not, their patrons shall be Thagout:10 they shall bring them out of light into darkness: they shall be given over to the fire: they shall abide therein for ever.
(Surih II, "The Cow", vv. 258-9) [2:258-259]

And though we had sent down the angels to them, and the dead had spoken to them, and we had gathered all things about them in tribes, they had not believed, unless God had willed it! But most of them do not know it.
(Surih VI, "Cattle", v. 111) [6:111]

And when it is said to them, "Cause not disorders in the earth:" they say, "Nay, rather do we set them right. "
Is it not that they are themselves the authors of disorder? But they perceive it not!
(Surih II, "The Cow", vv. 10-1) [2:10-11]

9. 'Abdu'l-Bahá quotes this verse from the Qur'an in discussion of teaching and God's love for the believers. See Tablets of the Divine Plan, pp. 21-2.
   
10. Pre-Islamic idol of Arabia.
    

The Qur'an refers to them as the "vilest beasts":

For the vilest beasts in God's sight, are the deaf the dumb, who understand not.11
(Surih VIII, "The Spoils", v. 22) [8:22]

The worst beasts truly in the sight of God are the thankless who will not believe; ....
(Surih VIII, "The Spoils", v. 57) [8:57]

With power had we endued them, even as with power have we endued you; and we had given them ears and eyes and hearts: yet neither their eyes, nor their ears, nor their hearts aided them at all, when once they gainsaid the signs of God; but that punishment which they had mocked at enveloped them on all sides.
(Surih XLVI, "Al Ahkaf", v. 25) [46:25]

When the sun shall be folded up, And when the stars shall fall ... 12
(Surih LXXXI, "The Folded Up", vv. 1-2) [81:1-2] When the stars, therefore, shall be blotted out, And when the heaven shall be cleft... 13
(Surih LXXVII, "The Sent", vv. 8-9) [77:8-9]

11. See The Secret of Divine Civilization, p. 4, for 'Abdu'l-Bahá's use of this verse.
    
12. This is cited by Mirza Abu'l-Fadl in The Bahá'í Proofs, p. 205, with other verses concerning the coming of the Day of God.
    
13. In the Kitab-i-Iqan, pp. 44-5, Bahá'u'lláh reveals that the "heaven" that has been cleft asunder is that of divine Revelation. See also Epistle to the Son of the Wolf, pp. 134-5 and Gleanings from the Writings of Bahá'u'lláh, pp. 45 and 333.
    

When the heaven shall have split asunder
And duteously obeyed its Lord;
And when Earth shall have been stretched out as a plain,
And shall have cast forth what was in her and become empty,14
And duteously obeyed its Lord...
(Surih LXXXIV, "The Splitting Asunder", vv. 1-5) [84:1-5]

When the Heaven shall cleave asunder,
And when the stars shall disperse...
(Surih LXXXII, "The Cleaving", vv. 1-2) [72:1-2]

And when the moon shall be darkened,
And the sun and the moon shall be together...
(Surih LXXV, "The Resurrection", vv. 8-9) [75:8-9]

14. See Gleanings from the Writings of Bahá'u'lláh, p. 44, where He alludes to this verse.

In vivid terms, the Qur'an distinguishes between believers and non-believers, the sighted and the blind, the pure-hearted and the evil, the hearing and the deaf. When Muhammad states that the "blind and the seeing are not equal", He is referring to spiritual sight. Those who are not blind those who see recognize the "Sun of Reality" immediately, finding no fundamental difference in the different Revelations of God.

They to whom we gave the Scriptures before It, do in It believe.
And when it is recited to them they say, "We believe in it, for it is the truth from our Lord. We were Muslims before it came. "
(Surih XXVIII, "The Story", vv. 52-3) [28:52-53]

...Hearts have they with which they understand not, and eyes have they with which they see not, and ears have they with which they hearken not. They are like the brutes: Yea, they go more astray: these are the heedless,
(Surih VII, "Al Araf", v. 178) [7:178]

What can convince such people and open their eyes to the Light of Truth, clear their ears to the chanting of the Nightingale of Truth or expose their hearts to the Dripping Rain of Truth?

And though we had sent down the angels to them, and the dead had spoken to them, and we had gathered all things about them in tribes, they had not believed, unless God had willed it! but most of them do not know it.
(Surih VI, "Cattle", v. 111) [6:111]

And they say, "By no means will we believe on thee till thou cause forth-gushing rivers to gush forth in its midst;
Or thou make the heaven to fall on us, as thou hast given out, in pieces; or thou bring God and the angels to vouch for thee;
Or thou have a house of gold; or thou mount up into Heaven; nor will we believe in thy mounting up, till thou send down to us a book which we may read. " Say: Praise be to my Lord! Am I more than a man, an apostle?"1
(Surih XVII, "The Night Journey", vv. 92-5)

Nothing hindered us from sending thee with the power of working miracles, except that the peoples of old treated them as lies. We gave to Themoud the she- camel before their very eyes, yet they maltreated her!2 We send not a prophet with miracles but to strike terror.
(Surih XVII, "The Night Journey", v. 61) [17:61]

1. The Bab's quotation of these verses can be found in Selections from the writings of the Bab, pp. 121-2. Mirza Abu'l-Fadl cites the verses in The Bahá'í Proofs, pp. 269-70 and Miracles and Metaphors, p. 108, in the latter stating of 1:95 that the Prophet's words "deny that there is any link or relation between his station as messenger and the ability to perform what was suggested. However, they do not deny the ability itself ... ".
   
2. See also Qur'an 7:73-5, 11:68, 26:157, 54:27 and 81:4 and Kitab-i-Iqan; pp 9-10; where Bahá'u'lláh refers to Salih's appearance among the tribe of Thamud, an ancient people of Northern Arabia, and their rejection of His teachings. In Epistle to the Son of the Wolf, p. 103, Bahá'u'lláh states: "Consider the she-camel Though but a beast, yet hath the All-Merciful exalted her to so high a station that the tongues of the earth made mention of her and celebrated her praise.... "
   

Bahá'u'lláh explains in His commentary on the Surih of the Sun that Thamud were a people to whom God sent His Apostle Salih,, whom they rejected after He had called upon them to be righteous. He confirms that they disobeyed the ordinances of God until they "hamstrung the She-Camel", an image also used in the Surih of Hud. The Qur'anic verses describe how God had sent this people a She-Camel and requested that it be left to graze freely, but the people disobeyed and hamstrung her. God's wrath was subsequently brought upon them and they were destroyed. The True Miracle is the Book That the true miracle of a Revelation from God is the Book which He sent down is stated and restated in the Sacred Scriptures. The Qur'an, for example, describes the deniers and non-believers who insisted upon a demonstration of miracles on the part of the Prophet, as in its depiction of those who denied Moses and called Him a "magician" or "sorcerer".3 Regarding Him, the Qur'an states:

And when our signs were wrought in their very sight, they said, "This is plain magic."4
(Surih XXVII, "The Ant", v. 13) [27:13]

3. The Qur'an retells the story of Moses seven times.
   
4. See Gleanings from the Writings of Bahá'u'lláh, p. 227, where He refers to the rejection of His Revelation by the infidels, who used the same words "It is but plain magic", as did previous generations.
   

and further:

And when Moses came to him with our demonstrative signs they said, "This is naught but magical device. We never heard the like among our sires of old."
(Surih XXVIII, "The Story", v. 36) [28:36]

Yet when the truth came to them from our very presence, they said, "Unless the like powers be given to him that were given to Moses.... " But did they not disbelieve in what of old was given to Moses? They said, "Two works of sorcery have helped each other;" and they said, "We disbelieve them both. "
(Surih XXVIII, "The Story", v. 48) [28:48]

Say: Bring them a Book from before God which shall be a better guide than these, that I may follow it; if ye speak the truth.5
(Surih XXVIII, "The Story", v. 49) [28:49]

5. Cited by Mirza Abu'l-Fadl in essays in Miracles and Metaphors, pp. 126, 156 and 170. His first reference to the verse is in argument that "the Prophet Muhammad presented the Holy Book itself as evidence for the authenticity of his assertions because of the light, guidance, and mercy God had reposited therein. He refused to perform miracles...". In the second reference, the verse is cited in connection with an argument concerning rhetoric, in which he notes that God did not say: "Then bring a Book from God that is more eloquent than these or excels them in its rhetoric". Lastly, he notes that "Before the revelation of the Qur'an these nations worshipped fire and idols; they did not know of Moses or of Jesus or the other prophets. These great nations found guidance, believed, and surrendered themselves because of the first Muslims.

   These Muslims were created by Islam, and Islam was legislated and founded by the Prophet. Finally, Muhammad became a prophet only because the glorious Qur'an was revealed to him." Verse 49 was revealed in response to "haughty deniers". In The Bab, p. 87, Balyuzi draws a parallel between 28:49 and Haji Mirza Siyyid Muhammad's quoting of the Bab as saying "My proof is My Book let him who can, produce the like of these verses.
   

The true miracle, therefore, is the revealed Book. It is the irrefutable proof. It is the ill at heart who insist upon miracles. In verse 133 of Surih Ta. Ha. it was revealed:

But they say, "If he come not to us with a sign from his Lord...!"6

But have not clear proofs for the Koran come to them, in what is in the Books of old?

... What is right will he enjoin them, and forbid them what is wrong, and will allow them healthful viands and prohibit the impure, and will ease them of their burden, and of the yokes which were upon them; ...
(Surih VII, "Al-Araf", v. 156) [7:156]

6. Mirza Abu'l-Fadl makes reference to this verse in discussions of "signs" found on p. 100 of Miracles and Metaphors and on pp. 185-6 of The Bahá'í Proofs.
   

In the Bukhari-Qastallani commentary, in a chapter entitled Attachment to the Book and to the Tradition, is recorded the following tradition attributed to the Prophet:

There is no Prophet among the Prophets but was given of miracles similar to those in which I believe or upon which people believed. But what I was given was an inspiration inspired by the Almighty God unto me. I hope to be thus in the forefront of the followers on the Day of Resurrection.

The commentary further explains that that "upon which people believed" refers to that which is enough for people to believe, that Muhammad's miracle is indeed the Word of the Lord of all Worlds because it is the pride of all miracles, the most sublime in station and the greatest in status. Thus, the greatest miracle of the Prophet Muhammad is the Qur'an. [+CHAPTER13]

In the preceding chapters numerous proofs of the Manifestation of the Bab and of Bahá'u'lláh have been presented. This chapter offers further proofs from the Qur'an concerning the Bahá'í Revelation. Bahá'u'lláh's Name Is Mentioned Each letter in the Arabic alphabet is equivalent to a number according to a system known as "Abjad". The letter "A", pronounced "alif" in Arabic, has a numerical value of one. However, "alif" is in fact a consonant, as are all Arabic letters, and as such it must receive what is known as a "hamza" ('); otherwise the "alif" without a "hamza" becomes a vowel. The "hamza" inserted after the "alif", as in "Baha"', also has a numerical value of one. Thus "Baha"', in Arabic would be written as B and H and A and a Hamza, which is BHA'. In this connection, it is interesting to note that in the Surih of the Inevitable (LXIX), verses 13 to 17 [69:13-17], it is revealed:

But when one blast shall be blown on the trumpet,
And the earth and the mountains shall be upheaved, and shall both be crushed into dust at a single crushing,
On that day the woe that must come suddenly shall suddenly come,
And the angels shall be on its sides, and over them on that day eight shall bear up the throne of thy Lord,1

1. In his book Shoghi Effendi, p. 83, Dr. Ugo Giachery writes: "... Since the beginning of Shoghi Effendi's noble enterprise, when Mr. Maxwell brought to Rome his drawings of the Shrine's model, I had observed that the number eight had a predominant part in the whole project. Without my asking the significance of that number in the structure and the surrounding grounds, Shoghi Effendi one day made reference to a verse of the Qur'an, which he first recited in Arabic and then in English: '... on that day eight shall bear up the throne of thy Lord 'He then explained the sublime station of the Bab, and how he guided Mr. Maxwell to incorporate the spiritual meaning of this Islamic prophecy in the project, to testify to His exalted station, to honour eternally the Martyr-Prophet enshrined in the Sepulchre, and to emphasize how closely the Bab's Revelation was connected with the expectations of the Islamic world. Shoghi Effendi further mentioned that 'Abdu'l- Baha... always referred to the Shrine as the 'Throne of the Lord', and to the Casket of the Bab also as the 'Throne'. Even the Holy Dust was called by Him the 'Throne"' On p. 96 of Shoghi Effendi, Giachery records a pilgrim's note: "Shoghi Effendi said: 'The mosque of Medina has seven minarets, the one of Sultan Ahmad in Constantinople has six, but the Qur'an mentions eight"'. M. Gail refers to the existence of a Tablet of 'Abdu'l-Bahá in which He interprets this verse. She writes: "The Master's words were to this effect: that the throne is the temple or body of the Manifestation of God, and that the Manifestation is symbolized by the number one. And according to abjad reckoning - the numerical value of the component letters, used everywhere by Persian and Arabic scholars - 'Baha' is eight plus one. ('B' in the abjad is two, the short vowel is not written in, the 'h' is five, the long vowel is one, and the symbol called a hamza, represented by the apostrophe, is also one.) The verse thus means: on that day Baha will bear up the throne (the body) of thy Lord "On that day eight will bear up one."' See Summon Up Remembrance, p. 128.
   

The thirteenth verse refers to one Trumpet-blast, the first of two Trumpet-blasts referred to in the Surih of the Troops (XXXIX), verses 68 and 69 [39:68-69]. Clearly, a Trumpet-blast cannot be other than the announcement of a Message. Hence, the first announcement or Trumpet-blast on the Day of Resurrection is none other than the Call of the Bab. Following its attendant upheaval, "eight shall bear up the throne of thy Lord". One meaning of the "eight" referred to in the verse is the sum of the numerical values of the letters upon which is raised the Hamza in BHA', thus:

      B is equivalent to 2
      A is equivalent to 1

It is a total of 8 that bear the Hamza or the full name of Bahá'u'lláh.

Many traditions are attributed to the Prophet Muhammad which explain the meaning of the phrase "Throne of God", including the following from among those known as Qudsi Traditions, where God says: Neither My earth nor My heavens could contain Me, but the heart of My faithful servant did. In another tradition, the Prophet is reported to have said:

The heart of the believers is the Throne of the Merciful.

The manifestations of God have been given many names in the Qur'an apart from "Apostle" or "Prophet". "The Clear Evidence ", "the Glad-Tidings", "the Word of God", "the Caller", "The Witness", "the Redeemer", "the Spirit and "Trumpet-blast" are among them. Muhammad was also given the name of "the Crier" (al-MunadI), whose Cry is a call to faith: O our Lord! we have indeed heard the voice of one that called. He called us to the faith -- 'Believe ye on your Lord' -- and we have believed.

O our Lord! forgive us then our sin, and hide away from us our evil deeds, and cause us to die with the righteous.2
(Surih III, "The Family of 'Imran", vv. 190-1) [3:190-191]

Wherefore put up with what they say, and celebrate the praise of thy Lord before sunrise and before sunset:
And praise Him in the night: and perform the two final prostrations.
And list for the day whereon the crier3 shall cry from a place near to every one alike:
The day on which men shall in truth hear that shout will be the day of their coming forth from the grave.4
(Surih L., "Kaf", vv. 38-41) [50:38-41]

2. The Bahá'í reader will recognize these verses as ones quoted by early believers in embracing the new Revelation. See Memorials of the Faithful, pp. 150-1 and 156, and The Dawn-Breakers. pp. 146-7, which provides Shoghi Effendi's translation.
   
3. References in the Bahá'í Writings to "the Crier" can be found on p. 131 of Epistle to the Son of the Wolf, p. 40 of Gleanings from the Writings of Bahá'u'lláh, pp. 12 and 103 of Tablets of Bahá'u'lláh, and p. 13 of Selections from the Writings of Abdu'l-Bahá.
   
4. The verse is alluded to by Bahá'u'lláh on pp. 41-2 of Gleanings from the Writings of Bahá'u'lláh, as follows: ... "Say: The shout hath been raised, and the people have come forth from their graves, and arising, are gazing around them. Some have made haste to attain the court of the God of Mercy, others have fallen down on their faces in the fire of Hell, while still others are lost in bewilderment...."
   

Thus God warns His Apostle, and through Him His entire nation to listen for the Crier who "shall cry from a place near to every one alike" and that Day shall be the Day of Resurrection, the day of "coming forth from the grave". But Muhammad Himself was the Crier, according to verse 190 of the Surih of the Family of 'Imran. Hence, the Crier to whom Muhammad was enjoined to listen is another Manifestation who shall appear in the future and cry out from a place nearby to Mecca. Where could this nearby place be? In the Surih of the Night Journey (XVII), or Children of Israel, as it is also called, the first verse reads: Glory be to Him who carried his servant by night from the sacred temple of Mecca to the temple that is more remote [Jerusalem], whose precinct we have blessed, that we might shew him of our signs! for He is the Hearer, the Seer.5 The most notable precincts of Jerusalem mentioned in the Holy Books and in the traditions are those of 'Akka and Baghdad. The traditions regarding

5. H. Balyuzi notes that "This verse is the basis for the account of the Prophet's 'Night Journey' from Mecca to Jerusalem, and the 'Ascent' from Jerusalem to Heaven.... The world of Islam has accepted the literal fact of this Night Journey, just as Christendom has accepted the literal fact of the Resurrection and the Ascension of Christ. However, voices have been raised. . . to assert that the mi'raj of the Prophet was not an actual physical occurrence but a profound spiritual experience..." in Muhammad and the Course of Islam, p. 41.

   It is in the Kitab-i-Iqan that Bahá'u'lláh states that comprehension of the mystery of the "Miraj" requires the cleansing of the heart from "limited and obscure learnings". See Kitab-i-Iqan, pp. 186-7.
   

'Akka which are accepted by both Shi'ihs and Sunnis include the following:

"Of all shores the best is the shore of Askelon, and 'Akka is, verily, better than Askelon, and the merit of 'Akka above that of Askelon and all other shores is as the merit of Muhammad above that of all other Prophets. I bring you tidings of a city betwixt two mountains in Syria, in the middle of a meadow, which is called 'Akka. Verily, he that entereth therein, longing for it and eager to visit it, God will forgive his sins, both of the past and of the future. And he that departeth from it, other than as a pilgrim, God will not bless his departure. In it is a spring called the Spring of the Cow. Whoso drinketh a draught therefrom, God will fill his heart with light, and will protect him from the most great terror on the Day of Resurrection. "

"The Apostle of God may the blessings of God and His salutations be upon Him hath said: 'By the shore of the sea is a city, suspended beneath the Throne, and named 'Akka. He that dwelleth therein, firm and expecting a. reward from God exalted be He God will write down for him, until the Day of Resurrection, the recompense of such as have been patient, and have stood up, and knelt down, and prostrated themselves before Him. "'

Other traditions of the Prophet include:

"I announce unto you a city, on the shores of the sea, white, whose whiteness is pleasing unto God- exalted be He! It is called 'Akka. He that hath been bitten by one of its fleas is better, in the estimation of God, than he who hath received a grievous blow in the path of God And he that raiseth therein the call to prayer, his voice will be lifted up unto Paradise. And he that remaineth therein for seven days in the face of the enemy, God will gather him with Khidr6 -- peace be upon Him - And God will protect him from the most great terror on the Day of Resurrection. "

"There are kings and princes in Paradise. The poor of 'Akka are the kings of Paradise and the princes thereof A month in 'Akka is better than a thousand years elsewhere."

"Blessed the man that hath visited 'Akka, and blessed he that hath visited the visitor of 'Akka. Blessed the one that hath drunk from the Spring of the Cow and washed in its waters, for the black- eyed damsels quaff the camphor in Paradise, which hath come from the Spring of the Cow, and from the Spring of Salvan (Siloam), and the Well of Zamzam.7 Well is it with him that hath drunk from these springs, and washed in their waters, for God hath forbidden the fire of hell to touch him and his body on the Day of Resurrection. "

"In 'Akka are works of supererogation and acts which are beneficial, which God vouchsafed specially unto whomsoever He pleaseth. And he that saith in 'Akka: 'Glorified be God, and praise

6. Khidr, a name which means green, is the custodian of the water of life referred to in Qur'an 18:63 and on p. 26 of The Seven Valleys and the Four Valleys.
   
7. Salvan is a spring in Mecca and Zamzam is a well, also in Mecca, regarded by Muslims as sacred.
   

be unto God, and there is none other God but God, and most great is God, and there is no power nor strength except in God, the Exalted, the Mighty,' God will write down for him a thousand goods deeds, and blot out from him a thousand evil deeds, and will uplift him a thousand grades in Paradise, and will forgive him his transgressions. And whoso saith in 'Akka': 'I beg forgiveness of God,' God will forgive all his trespasses. And he that remembereth God in 'Akka' at morn and at eventide, in the night-season and at dawn, is better in the sight of God than he who beareth swords, spears and arms in the path of God-exalted be He!"8

But they who believe and do the things that are right, shall their Lord direct aright because of their faith. Rivers shall flow at their feet in gardens of delight:
Their cry therein, "Glory be to thee, O God!" and their salutation therein, "Peace!"
And the close of their cry, "Praise be to God, Lord of all creatures!"9
(Surih X, "Jonah, Peace be on Him!", vv. 9-11) [10:9-11] And God calleth to the abode of peace;10 and He guideth whom He will into the right way.
(Surih X "Jonah, Peace be on Him!", v. 26) [10:26]

8. Epistle to the Son of the Wolf, pp. 178-180.
   
9. Mulla Husayn's account of his interview with the Bab, an event which marks the beginning of the Babi Dispensation as prelude to that of Bahá'u'lláh, includes his use of these verses in description of his spiritual experience. See The Dawn-Breakers, p. 62.
   
10. Baghdad. In God Passes By, p. 110, Shoghi Effendi wrote "In that city, described in Islamic traditions as Zahru'l-Kufih, designated for centuries as the 'Abode of Peace' and immortalized by Bahá'u'lláh as the 'City of God,' He, except for His two year retirement to the mountains of Kurdistan and His occasional visits to Najaf, Karbila and Kazimayn, continued to reside until His banishment to Constantinople. To that city the Qur'an had alluded as the 'Abode of Peace' to which God 'calleth.' To it, in that same Book, further allusion had been made in the verse 'For them is a Dwelling of Peace with their Lord.. on the Day whereon God shall gather them all together. [6:126-7]"' Reference to Bahá'u'lláh's Writings that poured forth from the "Abode of Peace" is made on p. 141 of that text; His declaration of His mission is recounted in chapter
    
11. Bahá'u'lláh makes reference to the "peaceful city of the divine presence" on p. 55 of the Kitab-i-Iqan. See also pp. 22 and 174-5 of that Text, and p. 103 of Memorials of the Faithful.
    

The metropolis of Daru's-Salam, which means "Abode of Peace", became known as Baghdad. He Will Change You for Another People Of the numerous warnings that were given in the Qur'an, one was accompanied by an explanatory gesture on behalf of the Prophet that is of particular interest to Bahá'ís.

Lo! ye are they, who are called to expend for the cause of God: and some of you are niggards: but whoso is niggardly shall be niggard only to his own loss; for God is the Rich, and ye are the poor: and if ye turn back, He will change you for another people, and they shall not be your like!11
(Surih XLVII, "Muhammad", v. 40) [47:40]

11. In His farewell address to the Letters of the Living, found on p. 93 of The Dawn-Breakers, the Bab alludes to this verse, in encouraging them to meet the challenges presented to them by the arrival of the Day of God.
    

When asked which people were being referred to as "another people" to replace the Arabs, the Prophet patted the legs of Salman a Persian believer, and said; "He and his people". He then continued: "By the True One, in Whose Hand is my life, if the Faith of God be suspended in the Pleiades, surely men from Persia shall reach it". This tradition is among those accepted by both Shi'ahs and Sunnis and is included by Nassafi in his book, volume IV, page 169, as well as Muhammad Farid Vajdi, in his book, third edition, page 676.12 The Earth Will Shine With the Light of its Lord - This is the Promise of God. Interpreted literally, the earth shines every day with the visible sun. In its spiritual sense, the earth symbolizes the hearts of men, which shine with the light of guidance from the Lord on the Promised Day.

12. See also Letters and Essays, pp. 192-193.
    

About the Author

Born in the remote Nile Delta village of El Dhahriya to a Muslim father, raised in an entrenched Islamic community, tutored in a Qur'anic village school which provided no more than primary school education, Muhammad Mustafa, a telegraph operator at fifteen, rose, through the creative breath of faith in Bahá'u'lláh Whom he spontaneously and unconditionally accepted at the first hint, to become one of the veteran Bahá'í administrators, an experienced and reliable translator for the beloved Guardian, a defender of the Cause in the heart of the Islamic and Arab world, a diffuser of the Glad Tidings in Egypt, Sudan and North Africa as well as other African countries, a Knight of Bahá'u'lláh, the rallying point and source of love and encouragement to the valiant Egyptian Bahá'í community deprived of its administrative framework since 1960, and, during the last six years of his life, a member of the Continental Board of Counsellors. After joining the ranks of the faithful at age sixteen in Etai-El-Baroud, a town midway between Cairo and Alexandria, Muhammad Mustafa was transferred to Tanta and later went to Port Said where he shared with the other believers the persecutions of 1919 and 1920. He was not physically harmed, but he was among the frontline defenders of the Faith. He wrote to the Master and received three loving Tablets bearing the salutations, "O thou who art turning thy face towards God!", "O thou who art attracted by the fragrances of God!" and "O brave friend!" In the service of the beloved Guardian he was privileged to visit the Holy Shrines almost yearly up to 1933. Shoghi Effendi relied upon Mustafa for a number of English and Arabic translations; till the end of his life, he devoted himself to translating into

Arabic the Guardian's messages and incomparable prose. "My dear and precious fellow-worker", the Guardian once addressed a postscript to him, ". . . Your perseverance, your utter devotion, your sublime faith, your selfless labours are all graven upon my heart." And in another, Shoghi Effendi wrote, "Your translation of the document will be of great service and assistance to the Cause. You should rejoice and be happy and thankful. I assure you of my prayers for your success and spiritual advancement.1 will never forget you." In two other communications the Guardian addressed him as "O beloved of the hearts of the friends" and "O faithful friend". The first Local Spiritual Assemblies and the first National Spiritual Assembly of Egypt saw Muhammad Mustafa an active member; for many years he was national secretary an office he discharged most ably and later chairman. Until he pioneered in 1953 he served on the national and on local assemblies. He was the first to be appointed Auxiliary Board member and later, Counsellor from amongst the Egyptian believers. The Guardian's announcement of the Ten Year Crusade made him restless. With meagre resources he pioneered to the desolate Spanish Sahara for which service he was named a Knight of Bahá'u'lláh. Denied residence, he resettled for a year in Benghazi, Libya. Between 1954 and 1960 he travelled in north, east and west Africa helping, amongst other activities, in the erection of the Regional Spiritual Assembly of North-West Africa in 1956. Wherever he went he was a source of happiness and encouragement to the friends and he assisted them in their teaching efforts through his knowledge of the Scriptures and Writings.

In 1958 he returned to Egypt. Clouds of opposition were collecting. A presidential decree, in 1960, disbanded all Bahá'í assemblies in Egypt. A deeply loving heart, eyes that saw no evil, and a mind enriched with memories of the beloved Guardian brought him so close to the hearts of the believers in Egypt that for them he was a father or a brother. His modest home was the haven for all, and despite meagre resources his wife somehow accommodated everyone who approached their ever-open door. The friends simply loved to come and sit with them both, and quickly enveloped the couple with such love and attention that any visitor could not help but notice and marvel. By 1978, when he was eighty, age and long-suffering and hardship showed clearly their effects, but he continued travelling, comforting and visiting in Egypt. Towards the end of 1980 his health seemed to deteriorate rapidly. Before his death, on 15 August 1981, he had asked that his grave be the simplest, and placed lower than all others at the Bahá'í cemetery in Cairo. Muhammad Mustafa was dedicated to the Master, the beloved Guardian and the Universal House of Justice; he served on four local and two national Spiritual Assemblies and as Auxiliary Board member and Counsellor; taught and travelled for the Faith in many African countries; translated dozens of messages and documents and wrote two most significant booklets in Arabic, a book of proofs in English which is this volume and a similar but more elaborate one in Arabic; was three times imprisoned for the Faith yet defended it before clergy and in the press; was loved by the friends and was loving, humble, and ever-encouraging.

After his passing, the Universal House of Justice sent the following cable:

DEEPLY GRIEVED PASSING EMINENT DISTINGUISHED SERVANT BLESSED BEAUTY MEMBER BOARD COUNSELLORS AFRICA KNIGHT OF BAHAULLAH DEARLY LOVED MUHAMMAD MUSTAFA. HIS LONG RECORD DEDICATED SERVICES IN ADMINISTRATIVE TEACHING FIELDS HIS SELF SACRIFICING AUDACIOUS EFFORTS IN PROMOTION DEFENCE BELOVED FAITH UNFORGETTABLE.

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