2,000 Greater & Lesser Mysteries/2,000 Greater and Lesser Mysteries.iso/bahi/mys00177.txt

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 The Kitáb-i-Iqán (The Book of Certitude)
by Baha'u'llah
Translated by Shoghi Effendi
(c) 1931, 1950 (1970 impression) NSA of the USA
|bIQAN
|PPage_3
|p1 IN THE NAME OF OUR LORD,
THE EXALTED, THE MOST HIGH.
|p2   NO man shall attain the shores of the ocean
of true understanding except he be detached from
all that is in heaven and on earth. Sanctify your
souls, O ye peoples of the world, that haply ye
may attain that station which God hath destined
for you and enter thus the tabernacle which,
according to the dispensations of Providence,
hath been raised in the firmament of the Bayan.
|p3  THE essence of these words is this: they
that tread the path of faith, they that thirst
for the wine of certitude, must cleanse
themselves of all that is earthly--their ears
from idle talk, their minds from vain imaginings,
their hearts from worldly affections, their eyes
from that which perisheth. They should put their
trust in God, and, holding fast unto Him, follow
in His way. Then will they be made worthy of the
effulgent glories of the sun of divine knowledge
and understanding, and become the recipients of a
grace that is infinite and unseen, inasmuch as
man can never hope to attain unto the knowledge
of the All-Glorious, can never quaff from the
stream of divine knowledge
|PPage_4
|p1  and wisdom, can
never enter the abode of immortality, nor partake
of the cup of divine nearness and favor, unless
and until he ceases to regard the words and deeds
of mortal men as a standard for the true
understanding and recognition of God and His
Prophets.
|p2   Consider the past. How many, both high and
low, have, at all times, yearningly awaited the
advent of the Manifestations of God in the
sanctified persons of His chosen Ones. How often
have they expected His coming, how frequently
have they prayed that the breeze of divine mercy
might blow, and the promised Beauty step forth
from behind the veil of concealment, and be made
manifest to all the world. And whensoever the
portals of grace did open, and the clouds of
divine bounty did ran upon mankind, and the light
of the Unseen did shine above the horizon of
celestial might, they all denied Him, and turned
away from His face--the face of God Himself.
Refer ye, to verify this truth, to that which
hath been recorded in every sacred Book.
|p3  Ponder for a moment, and reflect upon that
which hath been the cause of such denial on the
|PPage_5
|p1  part of those who have searched with such
earnestness and longing. Their attack hath been
more fierce than tongue or pen can describe. Not
one single Manifestation of Holiness hath
appeared but He was afflicted by the denials, the
repudiation, and the vehement opposition of the
people around Him. Thus it hath been revealed: "O
the misery of men! No Messenger cometh unto them
but they laugh Him to scorn." Again He saith:
"Each nation hath plotted darkly against their
Messenger to lay violent hold on Him, and
disputed with vain words to invalidate the
truth."
|p2   In like manner, those words that have
streamed forth from the source of power and
descended from the heaven of glory are
innumerable and beyond the ordinary comprehension
of man. To them that are possessed of true
understanding and insight the Surah 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
|PPage_6
|p1 the children of negation and falsehood, perchance you
may cause the bird of the human heart to wing its
flight away from the abodes of heedlessness and
doubt unto the nest of faith and certainty, and
drink deep from the pure waters of ancient
wisdom, and partake of the fruit of the tree of
divine knowledge. Such is the share of the pure
in heart of the bread that hath descended from
the realms of eternity and holiness.
|p2   Should you acquaint yourself with the
indignities heaped upon the Prophets of God, and
apprehend the true causes of the objections
voiced by their oppressors, you will surely
appreciate the significance of their position.
Moreover, the more closely you observe the
denials of those who have opposed the
Manifestations of the divine attributes, the
firmer will be your faith in the Cause of God.
Accordingly, a brief mention will be made in this
Tablet of divers accounts relative to the
Prophets of God, that they may demonstrate the
truth that throughout all ages and centuries the
Manifestations of power and glory have been
subjected to such heinous cruelties that no pen
dare describe them. Perchance this may enable a
few to cease to be perturbed by the clamour and
protestations
|PPage_7
|p1 of the divines and the foolish
of this age, and cause them to strengthen their
confidence and certainty.
|p2   Among the Prophets was Noah. For nine
hundred and fifty years He prayerfully exhorted
His people and summoned them to the haven of
security and peace. None, however, heeded His
call. Each day they inflicted on His blessed
person such pain and suffering that no one
believed He could survive. How frequently they
denied Him, how malevolently they hinted their
suspicion against Him! Thus it hath been
revealed: "And as often as a company of His
people passed by Him, they derided Him. To them
He said: 'Though ye scoff at us now, we will
scoff at you hereafter even as ye scoff at us. In
the end ye shall know.'" Long afterward, He
several times promised victory to His companions
and fixed the hour thereof. But when the hour
struck, the divine promise was not fulfilled.
This caused a few among the small number of His
followers to turn away from Him, and to this
testify the records of the best-known books.
These you must certainly have perused; if not,
undoubtedly you will. Finally, as stated in books
and
|PPage_8
|p1 traditions, there remained with Him only
forty or seventy-two of His followers. At last
from the depth of His being He cried aloud:
"Lord! Leave not upon the land a single dweller
from among the unbelievers."
|p2   And now, consider and reflect a moment upon
the waywardness of this people. What could have
been the reason for such denial and avoidance on
their part? What could have induced them to
refuse to put off the garment of denial, and to
adorn themselves with the robe of acceptance?
Moreover, what could have caused the
nonfulfilment of the divine promise which led the
seekers to reject that which they had accepted?
Meditate profoundly, that the secret of things
unseen may be revealed unto you, that you may
inhale the sweetness of a spiritual and
imperishable fragrance, and that you may
acknowledge the truth that from time immemorial
even unto eternity the Almighty hath tried, and
will continue to try, His servants, so that light
may be distinguished from darkness, truth from
falsehood, right from wrong, guidance from error,
happiness from misery, and roses from thorns.
Even as He hath revealed: "Do men think when
|PPage_9
|p1 they say 'We believe' they shall be let alone and
not be put to proof?"
|p2   And after Noah the light of the countenance
of Hud shone forth above the horizon of creation.
For well-nigh seven hundred years, according to
the sayings of men, He exhorted the people to
turn their faces and draw nearer unto the Ridvan
of the divine presence. What showers of
afflictions rained upon Him, until at last His
adjurations bore the fruit of increased
rebelliousness, and His assiduous endeavours
resulted in the wilful blindness of His people.
"And their unbelief shall only increase for the
unbelievers their own perdition."
|p3  And after Him there appeared from the Ridvan
of the Eternal, the Invisible, the holy person of
Salih, Who again summoned the people to the river
of everlasting life. For over a hundred years He
admonished them to hold fast unto the
commandments of God and eschew that which is
forbidden. His admonitions, however, yielded no
fruit, and His pleading proved of no avail.
Several times He retired and lived in seclusion.
All this, although that eternal Beauty was
summoning
|PPage_10
|p1 the people to no other than the
city of God. Even as it is revealed: "And unto
the tribe of Thamud We sent their brother Salih.
'O my people,' said He, 'Worship God, ye have
none other God beside Him. . . .' They made
reply: 'O Salih, our hopes were fixed on thee
until now; forbiddest thou us to worship that
which our fathers worshipped? Truly we misdoubt
that whereunto thou callest us as suspicious.'"
All this proved fruitless, until at last there
went up a great cry, and all fell into utter
perdition.
|p2   Later, the beauty of the countenance of the
Friend of God appeared from behind the veil, and
another standard of divine guidance was hoisted.
He invited the people of the earth to the light
of righteousness. The more passionately He
exhorted them, the fiercer waxed the envy and
waywardness of the people, except those who
wholly detached themselves from all save God, and
ascended on the wings of certainty to the station
which God hath exalted beyond the comprehension
of men. It is well known what a host of enemies
besieged Him, until at last the fires of envy and
rebellion were kindled against Him.
|PPage_11
|p1 And after the episode of the fire came to pass, He,
the lamp of God amongst men, was, as recorded in
all books and chronicles, expelled from His city.
|p2   And when His day was ended, there came the
turn of Moses. Armed with the rod of celestial
dominion, adorned with the white hand of divine
knowledge, and proceeding from the Paran of the
love of God, and wielding the serpent of power
and everlasting majesty, He shone forth from the
Sinai of light upon the world. He summoned all
the peoples and kindreds of the earth to the
kingdom of eternity, and invited them to partake
of the fruit of the tree of faithfulness. Surely
you are aware of the fierce opposition of Pharaoh
and his people, and of the stones of idle fancy
which the hands of infidels cast upon that
blessed Tree. So much so that Pharaoh and his
people finally arose and exerted their utmost
endeavor to extinguish with the waters of
falsehood and denial the fire of that sacred
Tree, oblivious of the truth that no earthly
water can quench the flame of divine wisdom, nor
mortal blasts extinguish the lamp of everlasting
dominion. Nay, rather such water cannot but
intensify the burning of the flame, and such
|PPage_12
|p1 blasts cannot but ensure the preservation of the
lamp, were ye to observe with the eye of
discernment, and walk in the way of God's holy
will and pleasure. How well hath a believer of
the kindred of Pharaoh, whose story is recounted
by the All-Glorious in His Book revealed unto His
beloved One, observed: "And a man of the family
of Pharaoh who was a believer and concealed his
faith said: 'Will ye slay a man because he saith
my Lord is God, when He hath already come to you
with signs from your Lord? If he be a liar, on
him will be his lie, but if he be a man of truth,
part of what he threateneth will fall upon you.
In truth God guideth not him who is a
transgressor, a liar.'" Finally, so great was
their iniquity that this self-same believer was
put to a shameful death. "The curse of God be
upon the people of tyranny."
|p2   And now, ponder upon these things. What
could have caused such contention and conflict?
Why is it that the advent of every true
Manifestation of God hath been accompanied by
such strife and tumult, by such tyranny and
upheaval? This notwithstanding the fact that all
the Prophets of God,
|PPage_13
|p1 whenever made manifest
unto the peoples of the world, have invariably
foretold the coming of yet another Prophet after
them, and have established such signs as would
herald the advent of the future Dispensation. To
this the records of all sacred books bear
witness. Why then is it that despite the
expectation of men in their quest of the
Manifestations of Holiness, and in spite of the
signs recorded in the sacred books, should such
acts of violence, of oppression and cruelty, have
been perpetrated in every age and cycle against
all the Prophets and chosen Ones of God? Even as
He hath revealed: "As oft as an Apostle cometh
unto you with that which your souls desire not,
ye swell with pride, accusing some of being
impostors and slaying others."
|p2   Reflect, what could have been the motive for
such deeds? What could have prompted such
behaviour towards the Revealers of the beauty of
the All-Glorious? Whatever in days gone by hath
been the cause of the denial and opposition of
those people hath now led to the perversity of
the people of this age. To maintain that the
testimony of Providence was incomplete, that it
hath therefore
|PPage_14
|p1 been the cause of the denial
of the people, is but open blasphemy. How far
from the grace of the All-Bountiful and from His
loving providence and tender mercies it is to
single out a soul from amongst all men for the
guidance of His creatures, and, on one hand, to
withhold from Him the full measure of His divine
testimony, and, on the other, inflict severe
retribution on His people for having turned away
from His chosen One! Nay, the manifold bounties
of the Lord of all beings have, at all times,
through the Manifestations of His divine Essence,
encompassed the earth and all that dwell therein.
Not for a moment hath His grace been withheld,
nor have the showers of His loving-kindness
ceased to rain upon mankind. Consequently, such
behaviour can be attributed to naught save the
petty-mindedness of such souls as tread the
valley of arrogance and pride, are lost in the
wilds of remoteness, walk in the ways of their
idle fancy, and follow the dictates of the
leaders of their faith. Their chief concern is
mere opposition; their sole desire is to ignore
the truth. Unto every discerning observer it is
evident and manifest that had these people in the
days of each of the Manifestations of the Sun of
Truth sanctified their eyes, their ears, and
their hearts from whatever they
|PPage_15
|p1 had seen,
heard, and felt, they surely would not have been
deprived of beholding the beauty of God, nor
strayed far from the habitations of glory. But
having weighed the testimony of God by the
standard of their own knowledge, gleaned from the
teachings of the leaders of their faith, and
found it at variance with their limited
understanding, they arose to perpetrate such
unseemly acts.
|p2   Leaders of religion, in every age, have
hindered their people from attaining the shores
of eternal salvation, inasmuch as they held the
reins of authority in their mighty grasp. Some
for the lust of leadership, others through want
of knowledge and understanding, have been the
cause of the deprivation of the people. By their
sanction and authority, every Prophet of God hath
drunk from the chalice of sacrifice, and winged
His flight unto the heights of glory. What
unspeakable cruelties they that have occupied the
seats of authority and learning have inflicted
upon the true Monarchs of the world, those Gems
of divine virtue! Content with a transitory
dominion, they have deprived themselves of an
everlasting sovereignty. Thus, their eyes beheld
not the light of the countenance of the Well-
Beloved, nor did their ears hearken unto the
|PPage_16
|p1 sweet melodies of the Bird of Desire. For this
reason, in all sacred books mention hath been
made of the divines of every age. Thus He saith:
"O people of the Book! Why disbelieve the signs
of God to which ye yourselves have been
witnesses?" And also He saith: "O people of the
Book! Why clothe ye the truth with falsehood? Why
wittingly hide the truth?" Again, He saith: "Say,
O people of the Book, Why repel believers from
the way of God?" It is evident that by the
"people of the Book," who have repelled their
fellow-men from the straight path of God, is
meant none other than the divines of that age,
whose names and character have been revealed in
the sacred books, and alluded to in the verses
and traditions recorded therein, were you to
observe with the eye of God.
|p2   With fixed and steady gaze, born of the
unerring eye of God, scan for a while the horizon
of divine knowledge, and contemplate those words
of perfection which the Eternal hath revealed,
that haply the mysteries of divine wisdom, hidden
ere now beneath the veil of glory and treasured
within the tabernacle of His grace, may be made
manifest
|PPage_17
|p1 unto you. The denials and
protestations of these leaders of religion have,
in the main, been due to their lack of knowledge
and understanding. Those words uttered by the
Revealers of the beauty of the one true God,
setting forth the signs that should herald the
advent of the Manifestation to come, they never
understood nor fathomed. Hence they raised the
standard of revolt, and stirred up mischief and
sedition. It is obvious and manifest that the
true meaning of the utterances of the Birds of
Eternity is revealed to none except those that
manifest the Eternal Being, and the melodies of
the Nightingale of Holiness can reach no ear save
that of the denizens of the everlasting realm.
The Copt of tyranny can never partake of the cup
touched by the lips of the Sept of justice, and
the Pharaoh of unbelief can never hope to
recognize the hand of the Moses of truth. Even as
He saith: "None knoweth the meaning thereof
except God and them that are well-grounded in
knowledge." And yet, they have sought the
interpretation of the Book from those that are
wrapt in veils, and have refused to seek
enlightenment from the fountainhead of knowledge.
|p2   And when the days of Moses were ended, and
|PPage_18
|p1 the light of Jesus, shining forth from the
dayspring of the Spirit, encompassed the world,
all the people of Israel arose in protest against
Him. They clamoured that He Whose advent the
Bible had foretold must needs promulgate and
fulfil the laws of Moses, whereas this youthful
Nazarene, who laid claim to the station of the
divine Messiah, had annulled the law of divorce
and of the sabbath day--the most weighty of all
the laws of Moses. Moreover, what of the signs of
the Manifestation yet to come? These people of
Israel are even unto the present day still
expecting that Manifestation which the Bible hath
foretold! How many Manifestations of Holiness,
how many Revealers of the light everlasting, have
appeared since the time of Moses, and yet Israel,
wrapt in the densest veils of satanic fancy and
false imaginings, is still expectant that the
idol of her own handiwork will appear with such
signs as she herself hath conceived! Thus hath
God laid hold of them for their sins, hath
extinguished in them the spirit of faith, and
tormented them with the flames of the nethermost
fire. And this for no other reason except that
Israel refused to apprehend the meaning of such
words as hath been revealed in the Bible
concerning the signs of the coming Revelation. As
she never
|PPage_19
|p1 grasped their true significance,
and, to outward seeming, such events never came
to pass, she, therefore, remained deprived of
recognizing the beauty of Jesus and of beholding
the face of God. And they still await His coming!
From time immemorial even unto this day, all the
kindreds and peoples of the earth have clung to
such fanciful and unseemly thoughts, and thus
have deprived themselves of the clear waters
streaming from the springs of purity and
holiness.
|p2   In unfolding these mysteries, We have, in
Our former Tablets which were addressed to a
friend in the melodious language of Hijaz, cited
a few of the verses revealed unto the Prophets of
old. And now, responding to your request, We
again shall cite, in these pages, those same
verses, uttered this time in the wondrous accents
of 'Iraq, that haply the sore athirst in the
wilds of remoteness may attain unto the ocean of
the divine presence, and they that languish in
the wastes of separation be led unto the home of
eternal reunion. Thus the mists of error may be
dispelled, and the all-resplendent light of
divine guidance dawn forth above the horizon of
human hearts. In God We put Our trust, and to Him
We cry for help, that haply there may flow from
this pen that which shall
|PPage_20
|p1 quicken the souls
of men, that they may all arise from their beds
of heedlessness and hearken unto the rustling of
the leaves of Paradise, from the tree which the
hand of divine power hath, by the permission God,
planted in the Ridvan of the All-Glorious.
|p2   To them that are endowed with understanding,
it is clear and manifest that when the fire of
the love of Jesus consumed the veils of Jewish
limitations, and His authority was made apparent
and partially enforced, He the Revealer of the
unseen Beauty, addressing one day His disciples,
referred onto His passing, and, kindling in their
hearts the fire of bereavement, said onto them:
"I go away and come again unto you." And in
another place He said: "I go and another will
come Who will tell you all that I have not told
you, and will fulfil all that I have said." Both
these sayings have but one meaning, were you to
ponder upon the Manifestations of the Unity of
God with divine insight.
|p3  Every discerning observer will recognize
that in the Dispensation of the Qur'an both the
Book and the Cause of Jesus were confirmed. As to
the matter of names, Muhammad, Himself, declared:
"I
|PPage_21
|p1 am Jesus." He recognized the truth of the
signs, prophecies, and words of Jesus, and
testified that they were all of God. In this
sense, neither the person of Jesus nor His
writings hath differed from that of Muhammad and
of His holy Book, inasmuch as both have
championed the Cause of God, uttered His praise,
and revealed His commandments. Thus it is that
Jesus, Himself, declared: "I go away and come
again unto you." Consider the sun. Were it to say
now, "I am the sun of yesterday," it would speak
the truth. And should it, bearing the sequence of
time in mind, claim to be other than that sun, it
still would speak the truth. In like manner, if
it be said that all the days are but one and the
same, it is correct and true. And if it be said,
with respect to their particular names and
designations, that they differ, that again is
true. For though they are the same, yet one doth
recognize in each a separate designation, a
specific attribute, a particular character.
Conceive accordingly the distinction, variation,
and unity characteristic of the various
Manifestations of holiness, that thou mayest
comprehend the allusions made by the creator of
all names and attributes to the mysteries of
distinction and unity, and discover the answer to
thy question as to why
|PPage_22
|p1 that everlasting Beauty should have, at sundry
times, called Himself by different names and titles.
|p2   Afterwards, the companions and disciples of
Jesus asked Him concerning those signs that must
needs signalize the return of His manifestation.
When, they asked, shall these things be? Several
times they questioned that peerless Beauty, and,
every time He made reply, He set forth a special
sign that should herald the advent of the
promised Dispensation. To this testify the
records of the four Gospels.
|p3  This wronged One will cite but one of these
instances, thus conferring upon mankind, for the
sake of God, such bounties as are yet concealed
within the treasury of the hidden and sacred
Tree, that haply mortal men may not remain
deprived of their share of the immortal fruit,
and attain to a dewdrop of the waters of
everlasting life which, from Baghdad, the "Abode
of Peace," are being vouchsafed unto all mankind.
We ask for neither meed nor reward. "We nourish
your souls for the sake of God; we seek from you
neither recompense nor thanks." This is the food
that conferreth everlasting
|PPage_23
|p1 life upon the
pure in heart and the illumined in spirit. This
is the bread of which it is said: "Lord, send
down upon us Thy bread from heaven." This bread
shall never be withheld from them that deserve
it, nor can it ever be exhausted. It groweth
everlastingly from the tree of grace; it
descendeth at all seasons from the heavens of
justice and mercy. Even as He saith: "Seest thou
not to what God likeneth a good word? To a good
tree; its root firmly fixed, and its branches
reaching unto heaven: yielding its fruit in all
seasons."
|p2   O the pity! that man should deprive himself
of this goodly gift, this imperishable bounty,
this everlasting life. It behooveth him to prize
this food that cometh from heaven, that
perchance, through the wondrous favours of the
Sun of Truth, the dead may be brought to life,
and the withered souls be quickened by the
infinite Spirit. Make haste, O my brother, that
while there is yet time our lips may taste of the
immortal draught, for the breeze of life, now
blowing from the city of the Well-Beloved, cannot
last, and the streaming river of holy utterance
must needs be stilled, and the portals of the
Ridvan cannot for ever remain open. The day
|PPage_24
|p1 will surely come when the Nightingale of Paradise
will have winged its flight away from its earthly
abode unto its heavenly nest. Then will its
melody be heard no more, and the beauty of the
rose cease to shine. Seize the time, therefore,
ere the glory of the divine springtime hath spent
itself, and the Bird of Eternity ceased to warble
its melody, that thy inner hearing may not be
deprived of hearkening unto its call. This is My
counsel unto thee and unto the beloved of God.
Whosoever wisheth, let him turn thereunto:
whosoever wisheth, let him turn away. God,
verily, is independent of him and of that which
he may see and witness.
|p2   These are the melodies, sung by Jesus, Son
of Mary, in accents of majestic power in the
Ridvan of the Gospel, revealing those signs that
must needs herald the advent of the Manifestation
after Him. In the first Gospel according to
Matthew it is recorded: And when they asked Jesus
concerning the signs of His coming, He said unto
them: "Immediately after the oppression of those
days shall the sun be darkened, and the moon
shall not give her light, and the stars shall
fall from heaven, and the powers of the earth
shall be shaken: and then
|PPage_25
|p1 shall appear the
sign of the Son of man in heaven: and then shall
all the tribes of the earth mourn, and they shall
see the Son of man coming in the clouds of heaven
with power and great glory. And he shall send his
angels with a great sound of a trumpet." Rendered
into the Persian tongue, the purport of these
words is as follows: When the oppression and
afflictions that are to befall mankind will have
come to pass, then shall the sun be withheld from
shining, the moon from giving light, the stars of
heaven shall fall upon the earth, and the pillars
of the earth shall quake. At that time, the signs
of the Son of man shall appear in heaven, that
is, the promised Beauty and Substance of life
shall, when these signs have appeared, step forth
out of the realm of the invisible into the
visible world. And He saith: at that time, all
the peoples and kindred that dwell on earth shall
bewail and lament, and they shall see that divine
Beauty coming from heaven, riding upon the clouds
with power, grandeur, and magnificence, sending
His angles with a great sound of a trumpet.
Similarly, in the three other Gospels, according
to Luke, Mark, and John, the same statements
|PPage_26
|p1 are recorded. As We have referred at length to
these in Our Tablets revealed in the Arabic
tongue, We have made no mention of them in these
pages, and have confined Ourselves to but one
reference.
|p2   Inasmuch as the Christian divines have
failed to apprehend the meaning of these words,
and did not recognize their object and purpose,
and have clung to the literal interpretation of
the words of Jesus, they therefore became
deprived of the streaming grace of the Muhammadan
Revelation and its showering bounties. The
ignorant among the Christian community, following
the example of the leaders of their faith, were
likewise prevented from beholding the beauty of
the King of glory, inasmuch as those signs which
were to accompany the dawn of the sun of the
Muhammadan Dispensation did not actually come to
pass. Thus, ages have passed and centuries rolled
away, and that most pure Spirit hath repaired
unto the retreats of its ancient sovereignty.
Once more hath the eternal Spirit breathed into
the mystic trumpet, and caused used the dead to
speed out of their sepulchres of heedlessness and
error unto the realm of guidance and grace. And
yet, that expectant community
|PPage_27
|p1 still crieth
out: When shall these things be? When shall the
promised One, the object of our expectation, be
made manifest, that we may arise for the triumph
of His Cause, that we may sacrifice our substance
for His sake, that we may offer up our lives in
His path? In like manner, have such false
imaginings caused other communities to stray from
the Kawthar of the infinite mercy of Providence,
and to be busied with their own idle thoughts.
|p2   Beside this passage, there is yet another
verse in the Gospel wherein He saith: "Heaven and
earth shall pass away: but My words shall not
pass away." Thus it is that the adherents of
Jesus maintained that the law of the Gospel shall
never be annulled, and that whensoever the
promised Beauty is made manifest and all the
signs are revealed, He must needs re-affirm and
establish the law proclaimed in the Gospel, so
that there may remain in the world no faith but
His faith. This is their fundamental belief. And
their conviction is such that were a person to be
made manifest with all the promised signs and to
promulgate that which is contrary to the letter
of the law of the Gospel,
|PPage_28
|p1 they must
assuredly renounce him, refuse to submit to his
law, declare him an infidel, and laugh him to
scorn. This is proved by that which came to pass
when the sun of the Muhammadan Revelation was
revealed. Had they sought with a humble mind from
the Manifestations of God in every Dispensation
the true meaning of these words revealed in the
sacred books--words the misapprehension of which
hath caused men to be deprived of the recognition
of the Sadratu'l-Muntaha, the ultimate Purpose--
they surely would have been guided to the light
of the Sun of Truth, and would have discovered
the mysteries of divine knowledge and wisdom.
|p2   This servant will now share with thee a
dewdrop out of the fathomless ocean of the truths
treasured in these holy words, that haply
discerning hearts may comprehend all the
allusions and the implications of the utterances
of the Manifestations of Holiness, so that the
overpowering majesty of the Word of God may not
prevent them from attaining onto the ocean of His
names and attributes, nor deprive them of
recognizing the Lamp of God which is the seat of
the revelation of His glorified Essence.
|PPage_29
|p1      As to the words--"Immediately after the
oppression of those days"--they refer to the time
when men shall become oppressed and afflicted,
the time when the lingering traces of the Sun of
Truth and the fruit of the Tree of knowledge and
wisdom will have vanished from the midst of men,
when the reins of mankind will have fallen into
the grasp of the foolish and ignorant, when the
portals of divine unity and understanding--the
essential and highest purpose in creation--will
have been closed, when certain knowledge will
have given way to idle fancy, and corruption will
have usurped the station of righteousness. Such a
condition as this is witnessed in this day when
the reins of every community have fallen into the
grasp of foolish leaders, who lead after their
own whims and desire. On their tongue the mention
of God hath become an empty name; in their midst
His holy Word a dead letter. Such is the sway of
their desires, that the lamp of conscience and
reason hath been quenched in their hearts, and
this although the fingers of divine power have
unlocked the portals of the knowledge of God, and
the light of divine knowledge and heavenly grace
hath illumined and inspired the essence of all
created things, in such wise that in each and
every thing a door of knowledge
|PPage_30
|p1 hath been
opened, and within every atom traces of the sun
hath been made manifest. And yet, in spite of all
these manifold revelations of divine knowledge,
which have encompassed the world, they still
vainly imagine the door of knowledge to be
closed, and the showers of mercy to be stilled.
Clinging unto idle fancy, they have strayed far
from the 'Urvatu'l-Vuthqa of divine knowledge.
Their hearts seem not to be inclined to knowledge
and the door thereof, neither think they of its
manifestations, inasmuch as in idle fancy they
have found the door that leadeth unto earthly
riches, whereas in the manifestation of the
Revealer of knowledge they find naught but the
call to self-sacrifice. They therefore naturally
hold fast unto the former, and flee from the
latter. Though they recognize in their hearts the
Law of God to be one and the same, yet from every
direction they issue a new command, and in every
season proclaim a fresh decree. No two are found
to agree on one and the same law, for they seek
no God but their own desire, and tread no path
but the path of error. In leadership they have
recognized the ultimate object of their
endeavour, and account pride and haughtiness as
the highest attainments of their heart's desire.
They have placed their sordid machinations
|PPage_31
|p1 above the divine decree, have renounced
resignation unto the will of God, busied
themselves with selfish calculation, and walked
in the way of the hypocrite. With all their power
and strength they strive to secure themselves in
their petty pursuits, fearful lest the least
discredit undermine their authority or blemish
the display of their magnificence. Were the eye
to be anointed and illumined with the collyrium
of the knowledge of God, it would surely discover
that a number of voracious beasts have gathered
and preyed upon the carrion of the souls of men.
|p2   What "oppression" is greater than that which
hath been recounted? What "oppression" is more
grievous than that a soul seeking the truth, and
wishing to attain unto the knowledge of God,
should know not where to go for it and from whom
to seek it? For opinions have sorely differed,
and the ways unto the attainment of God have
multiplied. This "oppression" is the essential
feature of every Revelation. Unless it cometh to
pass, the Sun of Truth will not be made manifest.
For the break of the morn of divine guidance must
needs follow the darkness of the night of error.
For this reason, in all the chronicles and
traditions reference hath been
|PPage_32
|p1 made unto
these things, namely that iniquity shall cover
the surface of the earth and darkness shall
envelop mankind. As the traditions referred to
are well known, and as the purpose of this
servant is to be brief, He will refrain from
quoting the text of these traditions.
|p2   Were this "oppression" (which literally
meaneth pressure) to be interpreted that the
earth is to become contracted, or were men's idle
fancy to conceive similar calamities to befall
mankind, it is clear and manifest that no such
happenings can ever come to pass. They will
assuredly protest that this pre-requisite of
divine revelation hath not been made manifest.
Such hath been and still is their contention.
Whereas, by "oppression" is meant the want of
capacity to acquire spiritual knowledge and
apprehend the Word of God. By it is meant that
when the Day-star of Truth hath set, and the
mirrors that reflect His light have departed,
mankind will become afflicted with "oppression"
and hardship, knowing not whither to turn for
guidance. Thus We instruct thee in the
interpretation of the traditions, and reveal unto
thee the mysteries of divine wisdom, that haply
thou mayest comprehend the meaning thereof, and
|PPage_33
|p1 be of them that have quaffed the cup of
divine knowledge and understanding.
|p2   And now, concerning His words--"The sun
shall be darkened, and the moon shall not give
light, and the stars shall fall from heaven." By
the terms "sun" and "moon," mentioned in the
writings of the Prophets of God, is not meant
solely the sun and moon of the visible universe.
Nay rather, manifold are the meanings they have
intended for these terms. In every instance they
have attached to them a particular significance.
Thus, by the "sun" in one sense is meant those
Suns of Truth Who rise from the dayspring of
ancient glory, and fill the world with a liberal
effusion of grace from on high. These Suns of
Truth are the universal Manifestations of God in
the worlds of His attributes and names, even as
the visible sun that assisteth, as decreed by
God, the true One, the Adored, in the development
of all earthly things, such as the trees, the
fruits, and colours thereof, the minerals of the
earth, and all that may be witnessed in the world
of creation, so do the divine Luminaries, by
their loving care and educative influence, cause
the trees of divine unity, the fruits of His
oneness, the leaves of detachment, the blossoms
of knowledge and certitude, and the myrtles of
|PPage_34
|p1 wisdom and utterance, to exist and be made
manifest. Thus it is that through the rise of
these Luminaries of God the world is made new,
the waters of everlasting life stream forth, the
billows of loving-kindness surge, the clouds of
grace are gathered, and the breeze of bounty
bloweth upon all created things. It is the warmth
that these Luminaries of God generate, and the
undying fires they kindle, which cause the light
of the love of God to burn fiercely in the heart
of humanity. It is through the abundant grace of
these Symbols of Detachment that the Spirit of
life everlasting is breathed into the bodies of
the dead. Assuredly the visible sun is but a sign
of the splendour of that Day-star of Truth, that
Sun Which can never have a peer, a likeness, or
rival. Through Him all things live, move, and
have their being. Through His grace they are made
manifest, and unto Him they all return. From Him
all things have sprung, and unto the treasuries
of His revelation they all have repaired. From
Him all created things did proceed, and to the
depositories of His law they did revert.
|p2   That these divine Luminaries seem to be
confined at times to specific designations and
attributes,
|PPage_35
|p1 as you have observed and are now
observing, is due solely to the imperfect and
limited comprehension of certain minds.
Otherwise, they have been at all times, and will
through eternity continue to be, exalted above
every praising name, and sanctified from every
descriptive attribute. The quintessence of every
name can hope for no access unto their court of
holiness, and the highest and purest of all
attributes can never approach their kingdom of
glory. Immeasurably high are the Prophets of God
exalted above the comprehension of men, who can
never know them except by their own Selves. Far
be it from His glory that His chosen Ones should
be magnified by any other than their own persons.
Glorified are they above the praise of men;
exalted are they above human understanding!
|p2   The term "suns" hath many a time been
applied in the writings of the "immaculate Souls"
unto the Prophets of God, those luminous Emblems
of Detachment. Among those writings are the
following words recorded in the "Prayer of
Nudbih": "Whither are gone the resplendent Suns?
Whereunto have departed those shining Moons and
|PPage_36
|p1 sparkling Stars?" Thus, it hath become
evident that the terms "sun," "moon," and "stars"
primarily signify the Prophets of God, the
saints, and their companions, those Luminaries,
the light of Whose knowledge hath shed
illumination upon the worlds of the visible and
the invisible.
|p2   In another sense, by these terms is intended
the divines of the former Dispensation, who live
in the days of the subsequent Revelations, and
who hold the reins of religion in their grasp. If
these divines be illumined by the light of the
latter Revelation they will be acceptable unto
God, and will shine with a light everlasting.
Otherwise, they will be declared as darkened,
even though to outward seeming they be leaders of
men, inasmuch as belief and unbelief, guidance
and error, felicity and misery, light and
darkness, are all dependent upon the sanction of
Him Who is the Day-star of Truth. Whosoever among
the divines of every age receiveth, in the Day of
Reckoning, the testimony of faith from the Source
of true knowledge, he verily becometh the
recipient of learning, of divine favour, and of
the light of true understanding. Otherwise, he is
branded as guilty of folly, denial, blasphemy,
and oppression.
|PPage_37
|p1      It is evident and manifest unto every
discerning observer that even as the light of the
star fadeth before the effulgent splendour of the
sun, so doth the luminary of earthly knowledge,
of wisdom, and understanding vanish into
nothingness when brought face to face with the
resplendent glories of the Sun of Truth, the Day-
star of divine enlightenment.
|p2   That the term "sun" hath been applied to the
leaders of religion is due to their lofty
position, their fame, and renown. Such are the
universally recognized divines of every age, who
speak with authority, and whose fame is securely
established. If they be in the likeness of the
Sun of Truth, they will surely be accounted as
the most exalted of all luminaries; otherwise,
they are to be recognized as the focal centres of
hellish fire. Even as He saith: "Verily, the sun
and the moon are both condemned to the torment of
infernal fire." You are no doubt familiar with
the interpretation of the term "sun" and "moon"
mentioned in this verse; no need therefore to
refer unto it. And whosoever is of the element of
this "sun" and "moon", that is, followeth the
example of these leaders in setting his face
|PPage_38
|p1 towards falsehood and in turning away from the
truth he undoubtedly cometh out of infernal gloom
and returneth thereunto.
|p2   And now, O seeker, it behooveth us to firmly
cling unto the 'Urvatu'l-Vuthqa, that perchance
we may leave behind the darksome night of error,
and embrace the dawning light of divine guidance.
Shall we not flee from the face of denial, and
seek the sheltering shadow of certitude? Shall we
not free ourselves from the horror of satanic
gloom, and hasten towards the rising light of the
heavenly Beauty? In such wise, we bestow upon you
the fruit of the Tree of divine knowledge, that
ye may gladly and joyously abide in the Ridvan of
divine wisdom.
|p3  In another sense, by the terms 'sun',
'moon', and 'stars' are meant such laws and
teachings as have been established and proclaimed
in every Dispensation, such as the laws of prayer
and fasting. These have, according to the Law of
the Qur'an, been regarded, when the beauty of the
Prophet Muhammad had passed beyond the veil, as
the most fundamental and binding laws of His
dispensation. To this testify the texts of the
traditions and chronicles, which, on account of
their being widely
|PPage_39
|p1 known, need not be
referred to here. Nay rather, in every
Dispensation the law concerning prayer hath been
emphasized and universally enforced. To this
testify the recorded traditions ascribed to the
lights that have emanated from the Day-star of
Truth, the essence of the Prophet Muhammad.
|p2   The traditions established the fact that in
all Dispensations the law of prayer hath
constituted a fundamental element of the
Revelation of all the Prophets of God--a law the
form and the manner of which hath been adapted to
the varying requirements of ever age. Inasmuch as
every subsequent Revelation hath abolished the
manners, habits, and teachings that have been
clearly, specifically, and firmly established by
the former Dispensation, these have accordingly
been symbolically expressed in terms of 'sun' and
'moon'. "That He might prove you, which of you
excel in deeds."
|p3  Moreover, in the traditions the terms "sun"
and "moon" have been applied to prayer and
fasting, even as it is said: "Fasting is
illumination, prayer is light." One day, a well-
known divine came to
|PPage_40
|p1 visit Us. While We were
conversing with him, he referred to the above-
quoted tradition. He said: "Inasmuch as fasting
causeth the heat of the body to increase, it hath
therefore been likened unto the light of the sun;
and as the prayer of the night-season refresheth
man, it hath been compared unto the radiance of
the moon." Thereupon We realized that that poor
man had not been favoured with a single drop of
the ocean of true understanding, and had strayed
far from the burning Bush of divine wisdom. We
then politely observed to him saying: "The
interpretation your honour hath given to this
tradition is the one current amongst the people.
Could it not be interpreted differently?" He
asked Us: "What could it be?" We made reply:
"Muhammad, the Seal of the Prophets, and the most
distinguished of God's chosen Ones, hath likened
the Dispensation of the Qur'an unto heaven, by
reason of its loftiness, its paramount influence,
its majesty, and the fact that it comprehendeth
all religions. And as the sun and moon constitute
the brightest and most prominent luminaries in
the heavens, similarly in the heaven of the
religion of God two shining orbs have been
ordained--fasting and prayer. "Islam is heaven;
fasting is its sun, prayer, its moon."
|PPage_41
|p1      This is the purpose underlying the symbolic
words of the Manifestations of God. Consequently,
the application of the terms "sun" and "moon" to
the things already mentioned hath been
demonstrated and justified by the text of the
sacred verses and the recorded traditions. Hence,
it is clear and manifest that by the words "the
sun shall be darkened, and the moon shall not
give her light, and the stars shall fall from
heaven" is intended the waywardness of the
divines, and the annulment of laws firmly
established by divine Revelation, all of which,
in symbolic language, have been foreshadowed by
the Manifestation of God. None except the
righteous shall partake of this cup, none but the
godly can share therein. "The righteous shall
drink of a cup tempered at the camphor fountain."
|p2   It is unquestionable that in every
succeeding Revelation the "sun" and "moon" of the
teachings, laws, commandments, and prohibitions
which have been established in the preceding
Dispensation, and which have overshadowed the
people of that age, become darkened, that is, are
exhausted, and cease to exert their influence.
Consider now,
|PPage_42
|p1 had the people of the Gospel
recognized the meaning of the symbolic terms
"sun" and "moon," had they sought, unlike the
froward and perverse, enlightenment from Him Who
is the Revealer of divine knowledge, they would
have surely comprehended the purpose of these
terms, and would not have become afflicted and
oppressed by the darkness of their selfish
desires. Yea, but since they have failed to
acquire true knowledge from its very Source, they
have perished in the perilous vale of waywardness
and misbelief. They still have not awakened to
perceive that all the signs foretold have been
made manifest, that the promised Sun hath risen
above the horizon of divine Revelation, and that
the "sun" and "moon" of the teachings, the laws,
and learning of a former Dispensation have
darkened and set.
|p2   And now, with fixed gaze and steady wings
enter thou the way of certitude and truth. "Say:
It is God; then leave them to entertain
themselves with their cavilings." Thus, wilt thou
be accounted of those companions of whom He
saith: "They that say 'Our Lord is God,' and
continue steadfast in His way, upon them, verily,
shall the
|PPage_43
|p1 angels descend." Then shalt thou
witness all these mysteries with thine own eyes.
|p2   O my brother! Take thou the step of the
spirit, so that, swift as the twinkling of an
eye, thou mayest flash through the wilds of
remoteness and bereavement, attain the Ridvan of
everlasting reunion, and in one breath commune
with the heavenly Spirits. For with human feet
thou canst never hope to traverse these
immeasurable distances, nor attain thy goal.
Peace be upon him whom the light of truth guideth
unto all truth, and in the name of God, standeth
in the path of His Cause, upon the shore of true
understanding.
|p3  This is the meaning of the sacred verse:
"But nay! I swear by the Lord of the Easts and
the Wests," inasmuch as the "Suns" referred to
have each their own particular rising and setting
place. And as the commentators of the Qur'an have
failed to grasp the symbolic meaning of these
"Suns," they therefore were at pains to interpret
the above-quoted verse. Some of them maintained
that owing to the fact that the sun each day
rises from a different
|PPage_44
|p1 point, the terms
"easts" and "wests" have been mentioned in the
plural. Others have written that by this verse
the four seasons of the year are intended,
inasmuch as the dawning and setting points of the
sun vary with the change of the seasons. Such is
the depth of their understanding! None the less,
they persist in imputing error and folly to those
Gems of knowledge, those irreproachable and
purest Symbols of wisdom.
|p2   In like manner, strive thou to comprehend
from these lucid, these powerful, conclusive, and
unequivocal statements the meaning of the
"cleaving of the heaven"--one of the signs that
must needs herald the coming of the last Hour,
the Day of Resurrection. As He hath said: "When
the heaven shall be cloven asunder." By "heaven"
is meant the heaven of divine Revelation, which
is elevated with every Manifestation, and rent
asunder with every subsequent one. By "cloven
asunder" is meant that the former Dispensation is
superseded and annulled. I swear by God! That
this heaven being cloven asunder is, to the
discerning, an act mightier than the cleaving of
the skies! Ponder a while. That a divine
Revelation which for years
|PPage_45
|p1 hath been
securely established; beneath whose shadow all
who have embraced it have been reared and
nurtured; by the light of whose law generations
of men have been disciplined; the excellency of
whose word men have heard recounted by their
fathers; in such wise that human eye hath beheld
naught but the pervading influence of its grace,
and mortal ear hath heard naught but the
resounding majesty of its command--what act is
mightier than that such a Revelation should, by
the power of God, be "cloven asunder" and be
abolished at the appearance of one soul? Reflect,
is this a mightier act than that which these
abject and foolish men have imagined the
"cleaving of the heaven" to mean?
|p2   Moreover, consider the hardships and the
bitterness of the lives of those Revealers of the
divine Beauty. Reflect, how single-handed and
alone they faced the world and all its peoples,
and promulgated the Law of God! No matter how
severe the persecutions inflicted upon those
holy, those precious, and tender Souls, they
still remained, in the plenitude of their power,
patient, and, despite their ascendency, they
suffered and endured.
|PPage_46
|p1 In like manner, endeavour to comprehend the
meaning of the "changing of the earth." Know
thou, that upon whatever hearts the bountiful
showers of mercy, raining from the "heaven" of
divine Revelation, have fallen, the earth of
those hearts hath verily been changed into the
earth of divine knowledge and wisdom. What
myrtles of unity hath the soil of their hearts
produced! What blossoms of true knowledge and
wisdom hath their illumined bosoms yielded! Were
the earth of their hearts to remain unchanged,
how could such souls who have not been taught one
letter, have seen no teacher, and entered no
school, utter such words and display such
knowledge as none can apprehend? Methinks they
have been moulded from the clay of infinite
knowledge, and kneaded with the water of divine
wisdom. Therefore, hath it been said: "Knowledge
is a light which God casteth into the heart of
whomsoever He willeth." It is this kind of
knowledge which is and hath ever been
praiseworthy, and not the limited knowledge that
hath sprung forth from veiled and obscured minds.
This limited knowledge they even stealthily
borrow one from the other, and vainly pride
themselves therein!
|PPage_47
|p1 Would that the hearts of men could be
cleansed from these man-made limitations and
obscure thoughts imposed upon them! haply they
may be illumined by the light of the Sun of true
knowledge, and comprehend the mysteries of divine
wisdom. Consider now, were the parched and barren
soil of these hearts to remain unchanged, how
could they ever become the Recipients of the
revelation of the mysteries of God, and the
Revealers of the divine Essence? Thus hath He
said: "On the day when the earth shall be changed
into other earth."
|p2   The breeze of the bounty of the King of
creation hath caused even the physical earth to
be changed, were ye to ponder in your hearts the
mysteries of divine Revelation.
|p3  And now, comprehend the meaning of this
verse: "The whole earth shall on the Resurrection
Day be but His handful, and in His right hand
shall the heavens be folded together. Praise be
to Him! and high be He uplifted above the
partners they join with him!" And now, be fair in
thy judgment. Were this verse to have the meaning
which men suppose it to have, of what profit, one
|PPage_48
|p1 may ask, could it be to man? Moreover, it is
evident and manifest that no such hand as could
be seen by human eye could accomplish such deeds,
or could possibly be ascribed to the exalted
Essence of the one true God. Nay, to acknowledge
such a thing is naught but sheer blasphemy, an
utter perversion of the truth. And should it be
supposed that by this verse are meant the
Manifestations of God, Who will be called upon,
on the Day of Judgment, to perform such deeds,
this too seemeth far from the truth, and is
surely of no profit. On the contrary, by the term
"earth" is meant the earth of understanding and
knowledge and by "heavens" the heavens of divine
Revelation. Reflect thou, how, in one hand, He
hath, by His mighty grasp, turned the earth of
knowledge and understanding, previously unfolded,
into a mere handful, and, on the other, spread
out a new and highly exalted earth in the hearts
of men, thus causing the freshest and loveliest
blossoms, and the mightiest and loftiest trees to
spring forth from the illumined bosom of man.
|p2   In like manner, reflect how the elevated
heavens of the Dispensations of the past have, in
the right hand of power, been folded together,
how the
|PPage_49
|p1 heavens of divine Revelation have
been raised by the command of God, and been
adorned by the sun, the moon, and stars of His
wondrous commandments. Such are the mysteries of
the Word of God, which have been unveiled and
made manifest, that haply thou mayest apprehend
the morning light of divine guidance, mayest
quench, by the power of reliance and
renunciation, the lamp of idle fancy, of vain
imaginings, of hesitation, and doubt, and mayest
kindle, in the inmost chamber of thine heart, the
new-born light of divine knowledge and certitude.
|p2   Know verily that the purpose underlying all
these symbolic terms and abstruse allusions,
which emanate from the Revealers of God's holy
Cause, hath been to test and prove the peoples of
the world; that thereby the earth of the pure and
illumined hearts may be known from the perishable
and barren soil. From time immemorial such hath
been the way of God amidst His creatures, and to
this testify the records of the sacred books.
|p3  And likewise, reflect upon the revealed
verse concerning the "Qiblih." When Muhammad,
|PPage_50
|p1 the Sun of Prophethood, had fled from the
dayspring of Batha unto Yathrib, He continued to
turn His face, while praying, unto Jerusalem, the
holy city, until the time when the Jews began to
utter unseemly words against Him--words which if
mentioned would ill befit these pages and would
weary the reader. Muhammad strongly resented
these words. Whilst, wrapt in meditation and
wonder, He was gazing toward heaven, He heard the
kindly Voice of Gabriel, saying: "We behold Thee
from above, turning Thy face to heaven; but We
will have Thee turn to a Qiblih which shall
please Thee." On a subsequent day, when the
Prophet, together with His companions, was
offering the noontide prayer, and had already
performed two of the prescribed Rik'ats, the
Voice of Gabriel was heard again: "Turn Thou Thy
face towards the sacred Mosque." In the midst of
that same prayer, Muhammad suddenly turned His
face away from Jerusalem and faced the Ka'bih.
Whereupon, a profound dismay seized suddenly the
companions of the Prophet. Their faith was
|PPage_51
|p1 shaken severely.
|p2o great was their alarm, that
many of them, discontinuing their prayer,
apostatized their faith. Verily, God caused not
this turmoil, but to test and prove His servants.
Otherwise, He, the ideal King, could easily have
left the Qiblih unchanged, and could have caused
Jerusalem to remain the Point of Adoration unto
His Dispensation, thereby withholding not from
that holy city the distinction of acceptance
which had been conferred upon it.
|p3  None of the many Prophets sent down, since
Moses was made manifest, as Messengers of the
Word of God, such as David, Jesus, and others
among the more exalted Manifestations who have
appeared during the intervening period between
the Revelations of Moses and Muhammad, ever
altered the law of the Qiblih. These Messengers
of the Lord of creation have, one and all,
directed their peoples to turn unto the same
direction. In the eyes of God, the ideal King,
all the places of the earth are one and the same,
excepting that place which, in the days of His
Manifestations, He doth appoint for a particular
purpose. Even as He hath revealed: "The East and
the West are God's: therefore whichever way ye
turn, there is the face
|PPage_52
|p1 of God."
Notwithstanding the truth of these facts, why
should the Qiblih have been changed, thus casting
such dismay amongst the people, causing the
companions of the Prophet to waver, and throwing
so great a confusion into their midst? Yea, such
things as throw consternation into the hearts of
all men come to pass only that each soul may be
tested by the touchstone of God, that the true
may be known and distinguished from the false.
Thus hath He revealed after the breach amongst
the people: "We did not appoint that which Thou
wouldst have to be the Qiblih, but that We might
know him who followeth the Apostle from him who
turneth on his heels." "Affrighted asses fleeing
from a lion."
|p2   Were you to ponder, but for a while, these
utterances in your heart, you would surely find
the portals of understanding unlocked before your
face, and would behold all knowledge and the
mysteries thereof unveiled before your eyes. Such
things take place only that the souls of men may
develop and be delivered from the prison-cage of
self and desire. Otherwise, that ideal King hath,
throughout
|PPage_53
|p1 eternity, been in His Essence
independent of the comprehension of all beings,
and will continue, for ever, in His own Being to
be exalted above the adoration of every soul. A
single breeze of His affluence doth suffice to
adorn all mankind with the robe of wealth; and
one drop out of the ocean of His bountiful grace
is enough to confer up on all beings the glory of
everlasting life. But inasmuch as the divine
Purpose hath decreed that the true should be
known from the false, and the sun from the
shadow, He hath, therefore, in every season sent
down upon mankind the showers of tests from His
realm of glory.
|p2   Were men to meditate upon the lives of the
Prophets of old, so easily would they come to
know and understand the ways of these Prophets
that they would cease to be veiled by such deeds
and words as are contrary to their own worldly
desires, and thus consume every intervening veil
with the fire burning in the Bush of divine
knowledge, and abide secure upon the throne of
peace and certitude. For instance, consider
Moses, son 'Imran, one of the exalted Prophets
and Author of a divinely-revealed Book. Whilst
passing, one day, through the market, in His
early days, ere His
|PPage_54
|p1 ministry was proclaimed,
He saw two men engaged in fighting. One of them
asked the help of Moses against his opponent.
Whereupon, Moses intervened and slew him. To this
testifieth the record of the sacred Book. Should
the details be cited, they will lengthen and
interrupt the course of the argument. The report
of this incident spread throughout the city, and
Moses was full of fear, as is witnessed by the
text of the Book. And when the warning: "O Moses!
of a truth, the chiefs take counsel to slay Thee"
reached His ears, He went forth from the city,
and sojourned in Midian in the service of Shoeb.
While returning, Moses entered the holy vale,
situate in the wilderness of Sinai, and there
beheld the vision of the King of glory from the
"Tree that belongeth neither to the East nor to
the West." There He heard the soul-stirring Voice
of the Spirit speaking from out of the kindled
Fire, bidding Him to shed upon Pharaohic souls
the light of divine guidance; so that, liberating
them from the shadows of the valley of self and
desire, He might enable them to attain the meads
of heavenly delight, and delivering them, through
the Salsabil of renunciation, from the
bewilderment of remoteness, cause them to enter
|PPage_55
|p1 the peaceful city of the divine presence.
When Moses came unto Pharaoh and delivered unto
him, as bidden by God, the divine Message,
Pharaoh spoke insultingly saying: "Art thou not
he that committed murder, and became an infidel?"
Thus recounted the Lord of majesty as having been
said by Pharaoh unto Moses: "What a deed is that
which Thou hast done! Thou art one of the
ungrateful. He said: 'I did it indeed, and I was
one of those who erred. And I fled from you when
I feared you, but My Lord hath given Me wisdom,
and hath made Me one of His Apostles.'"
|p2   And now ponder in thy heart the commotion
which God stirreth up. Reflect upon the strange
and manifold trials with which He doth test His
servants. Consider how He hath suddenly chosen
from among His servants, and entrusted with the
exalted mission of divine guidance Him Who was
known as guilty of homicide, Who, Himself, had
acknowledged His cruelty, and Who for well-nigh
thirty years had, in the eyes of the world, been
reared in the home of Pharaoh and been nourished
at his table. Was not God, the omnipotent King,
able to withhold the hand of Moses from murder,
|PPage_56
|p1 so that manslaughter should not be attributed unto Him,
causing bewilderment and aversion among the people?
|p2   Likewise, reflect upon the state and condition of Mary. So
deep was the perplexity of that most beauteous countenance, so
grievous her case, that she bitterly regretted she had ever been
born. To this beareth witness the text of the sacred verse wherein
it is mentioned that after Mary had given birth to Jesus, she
bemoaned her plight and cried out: "O would that I had died ere
this, and been a thing forgotten, forgotten quite!" I swear by God!
Such lamenting consumeth the heart and shaketh the being. Such
consternation of soul, such despondency, could have been caused by
no other than the censure of the enemy and the cavilings of the
infidel and perverse. Reflect, what answer could Mary have given
to the people around her? How could she claim that a Babe Whose
father was unknown had been conceived of the Holy Ghost? Therefore
did Mary, that veiled and immortal Countenance, take up her Child
and return unto her home. No sooner had the eyes of the people
fallen upon her than they raised their voice
|PPage_57
|p1 saying: "O sister of Aaron! Thy father was not a man of
wickedness, nor unchaste thy mother."
|p2   And now, meditate upon this most great convulsion, this
grievous test. Notwithstanding all these things, God conferred upon
that essence of the Spirit, Who was known amongst the people as
fatherless, the glory of Prophethood, and made Him His testimony
unto all that are in heaven and on earth.
|p3  Behold how contrary are the ways of the Manifestations of God,
as ordained by the King of creation, to the ways and desires of
men! As thou comest to comprehend the essence of these divine
mysteries thou wilt grasp the purpose of God the divine Charmer,
the Best-Beloved. Thou wilt regard the words and the deeds of that
almighty Sovereign as one and the same; in such wise that
whatsoever thou dost behold in His deeds, the same wilt thou find
in His sayings, and whatsoever thou dost read in His sayings, that
wilt thou recognize in His deeds. Thus it is that outwardly such
deeds and words are the fire of vengeance unto the wicked, and
inwardly the waters of mercy unto the righteous. Were the eye of
the heart to open, it
|PPage_58
|p1 would surely perceive that the words
revealed from the heaven of the will of God are at one with, and
the same as, the deeds that have emanated from the Kingdom of
divine power.
|p2   And now, take heed, O brother! If such things be revealed in
this Dispensation, and such incidents come to pass, at the present
time, what would the people do? I swear by Him Who is the true
Educator of mankind and the Revealer of the Word of God that the
people would instantly and unquestionably pronounce Him an infidel
and would sentence Him to death. How far are they from hearkening
unto the voice that declareth: Lo! a Jesus hath appeared out of the
breath of the Holy Ghost, and a Moses summoned to a divinely-
appointed task! Were a myriad voices to be raised, no ear would
listen if We said that upon a fatherless child hath been conferred
the mission of Prophethood, or that a murderer hath brought from
the flame of the burning Bush the message of "Verily, verily, I am
God!"
|p3  If the eye of justice be opened, it will readily recognize,
in the light of that which hath been mentioned, that He, Who is
the Cause and ultimate Purpose of all these things, is made
manifest in this
|PPage_59
|p1 day. Though similar events have not occurred
in this Dispensation, yet the people still cling to such imaginings
as are cherished by the reprobate. How grievous the charges brought
against Him! How severe the persecutions inflicted upon Him--
charges and persecutions the like of which men have neither seen
nor heard.
|p2   Great God! When the stream of utterance reached this stage,
We beheld, and lo! the sweet savours of God were being wafted from
the dayspring of Revelation, and the morning breeze was blowing out
of the Sheba of the Eternal. Its tidings rejoiced anew the heart,
and imparted immeasurable gladness to the soul. It made all things
new, and brought unnumbered and inestimable gifts from the
unknowable Friend. The robe of human praise can never hope to match
Its noble stature, and Its shining figure the mantle of utterance
can never fit. Without word It unfoldeth the inner mysteries, and
without speech it revealeth the secrets of the divine sayings. It
teacheth lamentation and moaning to the nightingales warbling upon
the bough of remoteness, and bereavement, instructeth them in the
art of love's ways, and showeth them the secret of heart-surrender.
To the
|PPage_60
|p1 flowers of the Ridvan of heavenly reunion It revealeth
the endearments of the impassioned lover, and unveileth the charm
of the fair.  Upon  the anemones of the garden of love It bestoweth
the mysteries of truth, and within the breasts of lovers It
entrusteth the symbols of the innermost subtleties. At this hour,
so liberal is the outpouring of Its grace that the holy Spirit
itself is envious! It hath imparted to the drop the waves of the
sea, and endowed the mote with the splendour of the sun. So great
are the overflowings of Its bounty that the foulest beetle hath
sought the perfume of the musk, and the bat the light of the sun.
It hath quickened the dead with the breath of life, and caused them
to speed out of the sepulchres of their mortal bodies.  It hath
established the ignorant upon the seats of learning, and elevated
the oppressor to the throne of justice.
|p2   The universe is pregnant with these manifold bounties,
awaiting the hour when the effects of Its unseen gifts will be made
manifest in this world, when the languishing and sore athirst will
attain the living Kawthar of their Well-Beloved, and the erring
wanderer, lost in the wilds of remoteness and nothingness, will
enter the tabernacle of life,
|PPage_61
|p1 and attain reunion with his
heart's desire. In the soil of whose heart will these holy seeds
germinate? From the garden of whose soul will the blossoms of the
invisible realities spring forth? Verily, I say, so fierce is the
blaze of the Bush of love, burning in the Sinai of the heart, that
the streaming waters of holy utterance can never quench its flame.
Oceans can never allay this Leviathan's burning thirst, and this
Phoenix of the undying fire can abide nowhere save in the glow of
the countenance of the Well-Beloved. Therefore, O brother! kindle
with the oil of wisdom the lamp of the spirit within the innermost
chamber of thy heart, and guard it with the globe of understanding,
that the breath of the infidel may extinguish not its flame nor dim
its brightness. Thus have We illuminated the heavens of utterance
with the splendours of the Sun of divine wisdom and understanding,
that thy heart may find peace, that thou mayest be of those who,
on the wings of certitude, have soared unto the heaven of the love
of their Lord, the All-Merciful.
|p2   And now, concerning His words : "And then shall appear the
sign of the Son of man in heaven." By these words it is meant that
when the sun of
|PPage_62
|p1 the heavenly teachings hath been eclipsed, the
stars of the divinely-established laws have fallen, and the moon
of true knowledge--the educator of mankind--hath been obscured;
when the standards of guidance and felicity have been reversed, and
the morn of truth and righteousness hath sunk in night, then shall
the sign of the Son of man appear in heaven. By "heaven" is meant
the visible heaven, inasmuch as when the hour draweth nigh on which
the Day-star of the heaven of justice shall be made manifest, and
the Ark of divine guidance shall sail upon the sea of glory, a star
will appear in the heaven, heralding unto its people the advent of
that most great light. In like manner, in the invisible heaven a
star shall be made manifest who, unto the peoples of the earth,
shall act as a harbinger of the break of that true and exalted
Morn. These twofold signs, in the visible and the invisible heaven,
have announced the Revelation of each of the Prophets of God, as
is commonly believed.
|p2   Among the Prophets was Abraham, the Friend of God. Ere He
manifested Himself, Nimrod dreamed a dream. Thereupon, he summoned
the soothsayers, who informed him of the rise of a star  in the
heaven. Likewise, there appeared a herald
|PPage_63
|p1 who announced
throughout the land the coming of Abraham.
|p2   After Him came Moses, He Who held converse with God. The
soothsayers of His time warned Pharaoh in these terms: "A star hath
risen in the heaven, and lo! it foreshadoweth the conception of a
Child Who holdeth your fate and the fate of your people in His
hand." In like manner, there appeared a sage who, in the darkness
of the night, brought tidings of joy unto the people of Israel,
imparting consolation to their souls, and assurance to their
hearts. To this testify the records of the sacred books. Were the
details to be mentioned, this epistle would swell into a book.
Moreover, it is not Our wish to relate the stories of the days that
are past. God is Our witness that what We even now mention is due
solely to Our tender affection for thee, that haply the poor of the
earth may attain the shores of the sea of wealth, the ignorant be
led unto the ocean of divine knowledge, and they that thirst for
understanding partake of the Salsabil of divine wisdom. Otherwise,
this servant regardeth the consideration of such records a grave
mistake and a grievous transgression.
|PPage_64
|p1 In like manner, when the hour of the Revelation of Jesus drew
nigh, a few of the Magi, aware that the star of Jesus had appeared
in heaven, sought and followed it, till they came unto the city
which was the seat of the Kingdom of Herod. The sway  of his
sovereignty in those days embraced the whole of that land.
|p2   These Magi said: "Where is He that is born King of the Jews?
for we have seen his star in the east and are come to worship
Him!" When they had searched, they found out that in Bethlehem, in
the land of Judea, the Child had been born. This was the sign that
was manifested in the visible heaven. As to the sign in the
invisible heaven--the heaven of divine knowledge and understanding-
-it was Yahya, son of Zachariah, who gave unto the people the
tidings of the Manifestation of Jesus. Even as He hath revealed:
"God announceth Yahya to thee, who shall bear witness unto the Word
from God, and a great one and chaste." By the term "Word" is meant
Jesus, Whose coming Yahya foretold. Moreover, in the heavenly
Scriptures it is written: "John the Baptist was preaching in the
wilderness of Judea, and
|PPage_65
|p1 saying, Repent ye: for the Kingdom
of heaven is at hand." By John is meant Yahya.
|p2   Likewise, ere the beauty of Muhammad was unveiled, the signs
of the visible heaven were made manifest. As to the signs of the
invisible heaven, there appeared four men who successively
announced unto the people the joyful tidings of the rise of that
divine Luminary. Ruz-bih, later named Salman, was honoured by being
in their service. As the end of one of these approached, he would
send Ruz-bih unto the other, until the fourth who, feeling his
death to be nigh, addressed Ruz-bih saying: "O Ruz-bih! when thou
hast taken up my body and buried it, go to Hijaz for there the
Daystar of Muhammad will arise. Happy art thou, for thou shalt
behold His face!"
|p3  And now concerning this wondrous and most exalted Cause. Know
thou verily that many an astronomer hath announced the appearance
of its star in the visible heaven. Likewise there appeared on earth
Ahmad and Kazim, those twin resplendent lights--may God sanctify
their resting-place!
|PPage_66
|p1 From all that We have stated it hath become clear and manifest
that before the revelation of each of the Mirrors reflecting the
divine Essence, the signs heralding their advent must needs be
revealed in the visible heaven as well as in the invisible, wherein
is the seat of the sun of knowledge, of the moon of wisdom, and of
the stars of understanding and utterance. The sign of the invisible
heaven must needs be revealed in the person of that perfect man
who, before each Manifestation  appeareth, educateth, and prepareth
the souls of men for the advent of the divine Luminary, the Light
of the unity of God amongst men.
|p2   And now, with reference to His words: "And then shall all the
tribes of the earth mourn, and they shall see the Son of man coming
in the clouds of heaven with power and great glory." These  words
signify that in those days men will lament the loss of the Sun of
the divine beauty, of the Moon of knowledge, and of the Stars of
divine wisdom. Thereupon, they will behold the countenance of the
promised One, the adored Beauty, descending from heaven and riding
upon the clouds. By this is meant that the divine Beauty will be
made manifest from the heaven of the will of God,
|PPage_67
|p1 and will
appear in the form of the human temple. The term "heaven" denoteth
loftiness and exaltation, inasmuch as it is the seat of the
revelation of those Manifestations of Holiness, the Day-springs of
ancient glory.  These ancient beings, though delivered from the
womb of their mother, have in reality descended from the heaven of
the will of God. Though they be dwelling on this earth, yet their
true habitations are the retreats of glory in the realms above.
Whilst walking amongst mortals, they soar in the heaven of the
divine presence. Without feet they tread the path of the spirit,
and without wings they rise unto the exalted heights of divine
unity. With every fleeting breath they cover he immensity of space,
and at every moment traverse the kingdoms of the visible and the
invisible. Upon their thrones is written: "Nothing whatsoever
keepeth Him from being occupied with any other thing;" and on their
seats is inscribed: "Verily, His ways differ every day." They are
sent forth through the transcendent power of the Ancient of
Days, and are raised up by the exalted will of God, the most mighty
King. This is what is meant by the words: "coming in the clouds of
heaven."
|PPage_68
|p1 In the utterances of the divine Luminaries the term "heaven"
hath been applied to many and divers things; such as the "heaven
of
Command,"  the "heaven of Will," the "heaven of the divine
Purpose," the "heaven of divine Knowledge," the "heaven of
Certitude," the "heaven of Utterance," the "heaven of Revelation,"
the "heaven of Concealment," and the like. In every instance, He
hath given the term "heaven" a special meaning, the significance
of which is revealed to none save those that have been initiated
into the divine mysteries, and have drunk from the chalice of
immortal life. For example, He saith: "The heaven hath sustenance
for you, and it containeth that which you are promised;" whereas
it is the earth that yieldeth such sustenance. Likewise, it hath
been said: "The names come down from heaven;" whereas they proceed
out of the mouth of men. Wert thou to cleanse the mirror of thy
heart from the dust of malice, thou wouldst apprehend the meaning
of the symbolic terms revealed by the all-embracing Word of God
made manifest in every Dispensation, and wouldst discover the
mysteries of divine knowledge. Not, however, until thou consumest
with the flame of utter detachment those veils of
|PPage_69
|p1 idle learning, that are current amongst men, canst thou behold
the resplendent morn of true knowledge.
|p2  Know verily that Knowledge is of two kinds: Divine and
Satanic. The one welleth out from the fountain of divine
inspiration; the other is but a reflection of vain and obscure
thoughts. The source if the former is God Himself; the motive-force
of the latter the whisperings of selfish desire. The one is guided
by the principle: "Fear ye God; God will teach you;" the other is
but a confirmation of the truth: "Knowledge is the most grievous
veil between man and his Creator." The former bringeth forth the
fruit of patience, of longing desire, of true understanding, and
love; whilst the latter can yield naught but arrogance, vainglory
and conceit. From the sayings of those Masters of holy utterance,
Who have expounded the meaning of true knowledge, the odour of
these dark teachings, which have obscured the world, can in no wise
be detected. The tree of such teachings can yield no result except
iniquity and rebellion, and beareth no fruit but hatred and envy.
Its fruit is deadly poison; its shadow a consuming fire. How well
hath it been said: "Cling unto the robe of the Desire of
|PPage_70
|p1 thy heart, and put thou away all shame; bid the worldlywise be
gone, however great their name."
|p2 The heart must needs therefore be cleansed from the idle
sayings of men, and sanctified from every earthly affection, so
that it may discover the hidden meaning of divine inspiration, and
become the treasury of the mysteries of divine knowledge. Thus hath
it been said: "He that treadeth the snowwhite Path, and followeth
in the footsteps of the Crimson Pillar, shall never attain unto his
abode unless his hands are empty of those worldly things cherished
by men." This is the prime requisite of whosoever treadeth this
path. Ponder thereon, that, with eyes unveiled, thou mayest
perceive the truth of these words.
|p3  We have digressed from the purpose of Our argument, although
whatsoever is mentioned serveth only to confirm Our purpose. By
God! however great Our desire to be brief, yet We feel We cannot
restrain Our pen. Notwithstanding all that We have mentioned, how
innumerable are the pearls which have remained unpierced in the
shell of Our heart! How many the huris of inner meaning that are
as yet concealed within the chambers of divine wisdom! None hath
yet approached
|PPage_71
|p1 them; huris, "whom no man nor spirit hath
touched before." Notwithstanding all that hath been said, it
seemeth as if not one letter of Our purpose hath been uttered, nor
a single sign divulged concerning Our object. When will a faithful
seeker be found who will don the garb of pilgrimage, attain the
Ka'bih of the heart's desire, and, without ear or tongue, discover
the mysteries of divine utterance?
|p2  By these luminous, these conclusive, and lucid statements,
the meaning of "heaven" in the aforementioned verse hath thus been
made clear and evident. And now regarding His words, that the Son
of man shall "come in the clouds of heaven." By the term "clouds"
is meant those things that are contrary to the ways and desires of
men. Even as He hath revealed in the verse already quoted: As oft
as an Apostle cometh unto you with that which your souls desire
not, ye swell with pride, accusing me of being impostors and
slaying others." These "clouds" signify, in one sense, the
annulment of laws, the abrogation of former Dispensations, the
repeal of rituals and customs current
|PPage_72
|p1 amongst men, the
exalting of the illiterate faithful above the learned opposers of
the Faith. In another sense, they mean the appearance of that
immortal Beauty in the image of mortal man, with such human
limitations as eating and drinking, poverty and riches, glory and
abasement, sleeping and waking and such other things as cast doubt
in the minds of men, and cause them to turn away. All such veils
are symbolically referred to as "clouds."
|p2  These are the "clouds" that cause the heavens of the knowledge
and understanding of all that dwell on earth to be cloven asunder.
Even as He hath revealed: "On that day shall the heaven be cloven
by the clouds." Even as the clouds prevent the eyes of men from
beholding the sun, so do these things hinder the souls of men from
recognizing the light of the divine Luminary. To this beareth
witness that which hath proceeded out of the mouth of the
unbelievers as revealed in the sacred Book: "And they have said:
'What manner of apostle is this? He eateth food, and walketh the
streets. Unless an angel be sent down and take part in His
warnings, we will not believe.'" Other
|PPage_73
|p1 Prophets, similarly, have been subject to poverty and
afflictions, to hunger, and to the ills and chances of this world.
As these holy Persons were subject to such needs and wants, the
people were, consequently, lost in the wilds of misgivings and
doubts, and were afflicted with bewilderment and perplexity. How,
they wondered, could such a person be sent down from God, assert
His ascendency over all the peoples and kindreds of the earth, and
claim Himself to be the goal of all creation,--even as He hath
said: "But for Thee, I would not have created all that are in
heaven and on earth,"--and yet be subject to such trivial things?
You must undoubtedly have been informed of the tribulations, the
poverty, the ills, and the degradation that have befallen every
Prophet of God and His companions. You must have heard how the
heads of their followers were sent as presents unto different
cities, how grievously they were hindered from that whereunto they
were commanded. Each and every one of them fell a prey to the hands
of the enemies of His Cause, and had to suffer whatsoever they
decreed.
|p2  It is evident that the changes brought about in every
Dispensation constitute the dark clouds that
|PPage_74
|p1 intervene between the eye of man's understanding and the divine
Luminary which shineth forth from the dayspring of the divine
Essence. Consider how men for generations have been blindly
imitating their fathers, and have been trained according to such
ways and manners as have been laid down by the dictates of their
Faith. Were these men, therefore, to discover suddenly that a Man,
Who hath been living in their midst, Who, with respect to every
human limitation, hath been their equal, had risen to abolish every
established principle imposed by their Faith--principles by which
for centuries they have been disciplined, and every opposer and
denier of which they have come to regard as infidel, profligate and
wicked,--they would of a certainty be veiled and hindered from
acknowledging His truth. Such things are as "clouds" that veil the
eyes of those whose inner being hath not tasted the Salsabil of
detachment, nor drunk from the Kawthar of the knowledge of God.
Such men, when acquainted with these circumstances, become so
veiled that without the least question, they pronounce the
Manifestation of God an infidel, and sentence Him to death. You
must have heard of such things taking place all down the ages, and
are now observing them in these days.
|PPage_75
|p1 It behooveth us, therefore, to make the utmost endeavour,
that, by God's invisible assistance, these dark veils, these clouds
of Heaven-sent trials, may not hinder us from beholding the beauty
of His shining Countenance, and that we may recognize Him only by
His own Self. And should we ask for a testimony of His truth, we
should content ourselves with one, and only one; that thereby we
may attain unto Him Who is the Fountain-head of infinite grace, and
in Whose presence all the world's abundance fadeth into
nothingness, that we may cease to cavil at Him every day and to
cleave unto our own idle fancy.
|p2   Gracious God! Notwithstanding the warning which, in
marvelously symbolic language and subtle allusions, hath been
uttered in days past, and which was intended to awaken the peoples
of the world and to prevent them from being deprived of their share
of the billowing ocean of God's grace, yet such things as have
already been witnessed have come to pass! Reference to these things
hath also been made in the Qur'an, as witnessed by this verse:
"What can such expect but that God should come down to them
overshadowed with clouds?"
|PPage_76
|p1 A number of the divines, who hold
firmly to the letter of the Word of God, have come to regard this
verse as one of the signs of that expected resurrection which is
born of their idle fancy. This,  notwithstanding the fact that
similar references have been made in most of the heavenly Books,
and have been recorded in all the passages connected with the signs
of the coming Manifestation.
|p2   Likewise, He saith: "On the day when the heaven shall give
out a palpable smoke, which shall enshroud mankind: this will be
an afflictive torment." The All-Glorious hath decreed these very
things, that are contrary to the desires of wicked men, to be the
touchstone and standard whereby He proveth His servants, that the
just may be known from the wicked, and the faithful distinguished
from the infidel. The symbolic term "smoke" denotes grave
dissensions, the abrogation and demolition of recognized standards,
and the utter destruction of their narrow-minded exponents. What
smoke more dense and overpowering than the one which hath now
enshrouded all the peoples of the world, which hath become a
torment
|PPage_77
|p1 into them, and from which they hopelessly fail to
deliver themselves, however much they strive? So fierce is this
fire of self burning within them, that at every moment they seem
to be afflicted with fresh torments. The more they are told that
this wondrous Cause of God, this Revelation from the Most High,
hath been made manifest to all mankind, and is waxing greater and
stronger every day, the fiercer groweth the blaze of the fire in
their hearts. The more they observe the indomitable strength, the
sublime renunciation, the unwavering constancy of God's holy
companions, who, by the aid of God, are growing nobler and more
glorious every day, the deeper the dismay which ravageth their
souls. In these days, praise be to God, the power of His Word hath
obtained such ascendancy over men, that they dare breathe no word.
Were they to encounter one of the companions of God who, if he
could, would, freely and joyously, offer up ten thousand lives as
a sacrifice for his Beloved, so great would be their fear, that
they forthwith would profess their faith in Him, whilst privily
they would vilify and execrate His name! Even as He hath revealed:
"And when they meet you, they  will say, 'We believe'; but when
they are apart, they bite their fingers' ends at you, out of wrath.
Say:
|PPage_78
|p1 'Die in your wrath!' God truly knoweth the very recesses
of your breasts."
|p2   Ere long, thine eyes will behold the standards of divine
power
unfurled throughout all regions, and the signs of His triumphant
might and sovereignty manifest in every land. As most of the
divines have failed to apprehend the meaning of these verses, and
have not grasped the significance of the Day of Resurrection, they
therefore have foolishly interpreted these verses according to
their idle and faulty conception. The one true God is My witness!
Little perception is required to enable them to gather from the
symbolic language of these two verses all that We have purposed to
propound, and thus to attain, through the grace of the
All-Merciful, the resplendent morn of certitude. Such are the
strains of celestial melody which the immortal Bird of Heaven,
warbling upon the Sadrih of Baha, poureth out upon thee, that, by
the permission of God, thou mayest tread the path of divine
knowledge and wisdom.
|p3  And now, concerning His words: "And He shall send His angels.
. . ." By "angels" is meant those who, reinforced by the power of
the spirit, have
|PPage_79
|p1 consumed, with the fire of the love of God,
all human traits and limitations, and have clothed themselves with
the attributes of the most exalted Beings and of the Cherubim. That
holy man, Sadiq, in his eulogy of the Cherubim, saith: "There stand
a company of our fellow-Shi'ihs behind the Throne."  Divers and
manifold are the interpretations of the words "behind the Throne."
In one sense, they indicate that no true Shi'ihs exist. Even as he
hath said in another passage: "A true believer is likened unto the
philosophers stone." Addressing subsequently his listener, he
saith: "Hath thou ever seen the philosopher's stone?" Reflect, how
this symbolic language, more eloquent than any speech, however
direct, testifieth to the non-existence of a true believer. Such
is the testimony of Sadiq. And now consider, how unfair and
numerous are those who, although they themselves have failed to
inhale the fragrance of belief, have condemned as infidels those
by whose word belief itself is recognized and established.
|p2   And now, inasmuch as these holy beings have sanctified
themselves from every human limitation, have become endowed with
the attributes of the
|PPage_80
|p1 spiritual, and have been adorned with
the noble traits of the blessed, they therefore have been
designated as "angels." Such is the meaning of these verses, every
word of which hath been expounded by the aid of the most lucid
texts, the most convincing arguments, and the best established
evidences.
|p2   As the adherents of Jesus have never understood the hidden
meaning of these words, and as the signs which they and the leaders
of their Faith have expected have failed to appear, they therefore
refused to acknowledge, even until now, the truth of those
Manifestations of Holiness that have since the days of Jesus been
made manifest. They have thus deprived themselves of the
outpourings of God's holy grace, and of the wonders of his  divine
utterance. Such is their low estate in this, the Day of
Resurrection! They have even failed to perceive that were the signs
of the Manifestation of God in every age to appear in the visible
realm in accordance with the text of established traditions, none
could possibly deny or turn away, nor would the blessed be
distinguished from the miserable, and the transgressor from the
God-fearing. Judge fairly: Were the prophecies recorded in the
|PPage_81
|p1 Gospel to be literally fulfilled; were Jesus, Son of Mary,
accompanied by angels, to descend from the visible heaven upon the
clouds; who would dare to disbelieve, who would dare to reject the
truth, and wax disdainful? Nay, such consternation would
immediately seize all the dwellers of the earth that no soul would
feel able to utter a word, much less to reject or accept the truth.
It was owing to their misunderstanding of these truths that many
a Christian divine hath objected to Muhammad, and voiced his
protest in such words: "If Thou art in truth the promised Prophet,
why then art Thou not accompanied by those angels our sacred Books
foretold, and which must needs descend with the promised Beauty to
assist Him in His Revelation and act as warners unto His people?"
Even as the All-Glorious hath recorded their statement: "Why hath
not an angel been sent down to him, so that he should have been a
warner with him?"
|p2   Such objections and differences have persisted in every age
and century. The people have always busied themselves with such
specious discourses, vainly protesting: "Wherefore hath not this
or that sign appeared?" Such ills befell them only because
|PPage_82
|p1
they have clung to the ways of the divines of the age in which they
lived, and blindly imitated them in accepting or denying these
Essences of Detachment, these holy and divine Beings. These
leaders, owing to their immersion in selfish desires, and their
pursuit of transitory and sordid things, have regarded these divine
Luminaries as being opposed to the standards of their knowledge and
understanding, and the opponents of their ways and judgments. As
they have literally interpreted the Word of God, and the sayings
and traditions of the Letters of Unity, and expounded them
according to their own deficient understanding, they have therefore
deprived themselves and all their people of the bountiful showers
of the grace and mercies of God. And yet they bear witness to this
well-known tradition: "Verily Our Word is abstruse, bewilderingly
abstruse." In another instance, it is said: "Our Cause is sorely
trying, highly perplexing; none can bear it except a favorite of
heaven, or an inspired Prophet, or he whose faith God hath tested."
These leaders of religion admit that none of these three specified
conditions is applicable to them. The first two conditions are
manifestly beyond their reach; as to the third, it is evident that
at no time have they been proof against
|PPage_83
|p1 those tests that have
been sent by God, and that when the divine Touchstone appeared,
they have shown themselves to be naught but dross.
|p2   Great God! Notwithstanding their acceptance of the truth of
this tradition, these divines who are still doubtful of, and
dispute about, the theological obscurities of their faith, yet
claim to be the exponents of the subtleties of the law of God, and
the expounders of the essential mysteries of His holy Word. They
confidently assert that such traditions as indicate the advent of
the expected Qa'im have not yet been fulfilled, whilst they
themselves have failed to inhale the fragrance of the meaning of
these traditions and are still oblivious of the fact that all the
signs foretold have come to pass, that the way of God's holy Cause
hath been revealed, and the concourse of the faithful, swift as
lightning, are, even now, passing upon that way, whilst these
foolish divines wait expecting to witness the signs foretold. Say,
O ye foolish ones! Wait ye even as those before you are waiting!
|p3  Were they to be questioned concerning those signs that must
needs herald the revelation and rise of the sun of the Muhammadan
Dispensation, to which We have already referred, none of which
|PPage_84
|p1 have been literally fulfilled, and were it to be said to them:
"Wherefore have ye rejected the claims advanced by Christians and
the peoples of other faiths and regard them as infidels," knowing
not what answer to give, they will reply: "These Books have been
corrupted and are not, and never have  been, of God." Reflect: the
words of the verses themselves eloquently testify to the truth that
they are of God. A similar verse hath been also reveled in the
Qur'an, were ye of them that comprehend. Verily I say, throughout
all this period they have    utterly failed to comprehend what is
meant by corrupting the text.
|p2   Yea, in the writings and utterances of the Mirrors reflecting
the sun of the Muhammadan Dispensation mention hath been made of
"Modification by the exalted beings" and "alteration by the
disdainful." Such passages, however, refer only to particular
cases. Among them is the story of Ibn-i-Suriya. When the people of
Khaybar asked the focal center of the Muhammadan Revelation
concerning the penalty of adultery committed between a married man
and a married woman, Muhammad answered and said: "The law of God
is death by stoning." Whereupon they protested saying:
|PPage_85
|p1 "No such law hath been revealed in the Pentateuch." Muhammad
answered and said: "Whom do ye regard among your rabbis as being
a
recognized authority and having a sure knowledge of the truth?"
They agreed upon Ibn-i-Suriya. Thereupon Muhammad summoned him and
said: "I adjure thee by God Who clove the sea for you, caused manna
to descend upon you, and the cloud to overshadow you, Who delivered
you from Pharaoh and his people, and exalted you above all human
beings, to tell us what Moses hath decreed concerning adultery
between a married man and a married woman." He made reply: "O
Muhammad! death by stoning is the law." Muhammad observed: "Why is
it then that this law is annulled and hath ceased to operate among
the Jews?" He answered and said: "When Nebuchadnezzar delivered
Jerusalem to the flames, and put the Jews to death, only a few
survived. The divines of that age, considering the extremely
limited number of the Jews, and the multitude of the Amalekites,
took counsel together, and came to the conclusion that were they
to enforce the law of the Pentateuch, every survivor who hath been
delivered from the hand of Nebuchadnezzar would have to be put to
death according to the verdict of the Book. Owing
|PPage_86
|p1 to such considerations, they totally repealed the penalty of
death." Meanwhile Gabriel inspired Muhammad's illumined heart with
these words: "They pervert the text of the Word of God."
|p2   This is one of the instances that have been referred to.
Verily by "perverting" the text is not meant that which these
foolish and abject souls have fancied, even as some maintain that
Jewish and Christian divines have effaced from the Book such verses
as extol and magnify the countenance of Muhammad, and instead
thereof have inserted the contrary. How utterly vain and false are
these words! Can a man who believeth in a book, and deemeth it
to be inspired by God, mutilate it? Moreover, the Pentateuch had
been spread over the surface of all the earth, and was not confined
to Mecca and Medina, so that they could privily corrupt and pervert
its text. Nay, rather, by corruption of the text is meant that in
which all Muslim divines are engaged today, that is the
interpretation of God's holy Book in accordance with their idle
imaginings and vain desires. And as the Jews, in the time of
Muhammad, interpreted those verses of the Pentateuch, that referred
to His Manifestation,
|PPage_87
|p1 after their own fancy, and refused to
be satisfied with His holy utterance, the charge of "perverting"
the text was therefore pronounced against them. Likewise, it is
clear, how in this day, the people of the Qur'an have perverted the
text of God's holy Book, concerning the signs of the expected
Manifestation, and interpreted it according to their inclination
and desires.
|p2   In yet another instance, He saith: "A part of them heard the
Word of God, and then, after they had understood it, distorted it,
and knew that they did so." This verse, too, doth indicate that the
meaning of the Word of God hath been perverted, not that the actual
words have been effaced. To the truth of this testify they that are
sound of mind.
|p3  Again in another instance, He saith: "Woe unto those who, with
their own hands, transcribe the Book corruptly, and then say: 'This
is from God,' that they may sell it for some mean price." This
verse was revealed with reference to the divines and leaders of the
Jewish Faith. These divines, in order to please the rich, acquire
worldly emoluments, and give vent to their envy and misbelief,
|PPage_88
|p1 wrote a number of treatises, refuting the claims of Muhammad,
supporting their arguments with such evidences as it would be
improper to mention, and claimed that these arguments were derived
from the text of the Pentateuch.
|p2   The same may be witnessed today. Consider how abundant are
the denunciations written by the foolish divines of this age
against this most wondrous Cause! How vain their imaginings that
these calumnies are in conformity with the verses of God's sacred
Book, and in consonance with the utterances of men of discernment!
|p3  Our purpose in relating these things is to warn you that were
they to maintain that those verses wherein the signs referred to
in the Gospel are mentioned have been perverted, were they to
reject them, and cling instead to other verses and traditions, you
should know that their words were utter falsehood and sheer
calumny. Yea "corruption" of the text in the sense We have referred
to, hath been actually effected in particular instances. A few of
these We have mentioned, that it may become manifest to every
discerning observer that unto a few untutored holy Men hath been
given the mastery of human learning, so that the malevolent
|PPage_89
|p1 opposer may cease to contend that a certain verse doth indicate
"corruption" of the text, and insinuate that We, through lack of
knowledge, have made mention of such things. Moreover, most of the
verses that indicate "corruption" of the text have been revealed
with reference to the Jewish people, were ye to explore the isles
of Qur'anic Revelation.
|p2   We have also heard a number of the foolish of the earth
assert
that the genuine text of the heavenly Gospel doth not exist amongst
the Christians, that it hath ascended unto heaven. How grievously
they have erred! How oblivious of the fact that such a statement
imputeth the gravest injustice and tyranny to a gracious and loving
Providence! How could God, when once the Day-star of the beauty of
Jesus had disappeared from the sight of His people, and ascended
unto the fourth heaven, cause His holy Book, His most great
testimony amongst His creatures, to disappear also? What would be
left to that people to cling to from the setting of the day-star
of Jesus until the rise of the sun of the Muhammadan Dispensation?
What law could be their stay and guide? How could such people be
made the victims of the avenging wrath of God,
|PPage_90
|p1 the omnipotent Avenger? How could they be afflicted with the
scourge of chastisement by the heavenly King? Above all, how could
the flow of the grace of the All-Bountiful be stayed? How could the
ocean of His tender mercies be stilled?  We take refuge with God,
from that which His creatures have fancied about Him! Exalted is
He
above their comprehension!
|p2   Dear friend! Now when the light of God's everlasting Morn is
breaking; when the radiance of His holy words: "God is the light
of the heavens and of the earth" is shedding illumination upon all
mankind; ;when the inviolability of His tabernacle is being
proclaimed by His sacred utterance: "God hath willed to perfect
His light;" and the Hand of omnipotence, bearing His testimony:
"In His grasp He holdeth the kingdom of all things," is being
outstretched unto all the peoples and kindreds of the earth; it
behooveth us to gird up the loins of endeavour, that haply, by the
grace and bounty of God, we may enter the celestial City: "Verily,
we are God's," and abide within the exalted habitation: "And unto
Him we do return."
|PPage_91
|p1 It is incumbent upon thee, by the
permission of God, to cleanse the eye of thine heart from the
things of the world, that thou mayest realize the infinitude of
divine knowledge, and mayest behold Truth so clearly that thou wilt
need no proof to demonstrate His reality, nor any evidence to bear
witness unto His testimony.
|p2   O affectionate seeker! Shouldst thou soar in the holy realm
of the spirit, thou wouldst recognize God manifest and exalted
above all things, in such wise that thine eyes would behold none
else but Him. "God was alone; there was none else besides Him." So
lofty is this station that no testimony can bear it witness,
neither evidence do justice to its truth. Wert thou to explore the
sacred domain of truth, thou wilt find that all things are  known
only by the light of His recognition, that He hath ever been, and
will continue for ever to be, known through Himself. And if thou
dwellest in the land of testimony, content thyself with that which
He, Himself, hath revealed: "Is it not enough for them that We have
sent down unto Thee the Book?" This is the testimony which He,
Himself, hath ordained; greater proof than this
|PPage_92
|p1 there is none, nor ever will be: "This proof is His Word; His
own Self, the testimony of His truth."
|p2   And now, We beseech the people of the Bayan, all the learned,
the sages, the divines, and witnesses amongst them, not to forget
the wishes and admonitions revealed in their Book. Let them, at all
times, fix their gaze upon the essentials of His Cause, lest when
He, Who is the Quintessence of truth, the inmost Reality of all
things, the Source of all light, is made manifest, they cling unto
certain passages of the Book, and inflict upon Him that which was
inflicted in the Dispensation of the Qur'an. For, verily, powerful
is He, the King of divine might, to extinguish with one letter of
His wondrous words, the breath of life in the whole of the Bayan
and the people thereof, and with one letter bestow upon them a new
and everlasting life, and cause them to arise and speed out of the
sepulchres of their vain and selfish desires. Take heed, and be
watchful; and remember that all things have their consummation in
belief in Him, in attainment unto His day, and in the realization
of His divine presence. "There is no piety in turning our faces
toward the east or toward the west,
|PPage_93
|p1 but he is pious who believeth in God and the Last  Day." Give
ear, O people of the Bayan, unto the truth whereunto We have
admonished you, that haply ye may seek the shelter of the shadow
extended, in the Day of God, upon all mankind.
|PPage_97
|p1 Verily He Who is the Day-star of Truth and Revealer of the
Supreme Being holdeth, for all time, undisputed sovereignty over
all that is in heaven and on earth, though no man be found on earth
to obey Him. he verily is independent of all earthly dominion,
though He be utterly destitute.  Thus We reveal unto thee the
mysteries of the Cause of God, and bestow upon thee the gems of
divine wisdom, that haply thou mayest soar on the wings of
renunciation to those heights that are veiled from the eyes of men.
|p2   The significance and essential purpose underlying these words
is to reveal and demonstrate unto the pure in heart and the
sanctified in spirit that they Who are the Luminaries of truth and
the Mirrors reflecting the light of divine Unity, in whatever age
and cycle they are sent down from their invisible habitations of
ancient glory unto this world, to educate the souls of men and
endue with grace all created things, are invariably endowed with
an all-compelling power, and invested with invincible sovereignty.
For these hidden Gems, these concealed and invisible Treasures, in
themselves manifest and vindicate the reality of these holy words:
"Verily God doeth whatsoever He willeth, and ordaineth whatsoever
He pleaseth."
|PPage_98
|p1 To every discerning and illumined heart it is evident that
God, the unknowable essence, the divine Being, is immensely exalted
beyond every human attribute, such as corporeal existence, ascent
and descent, egress and regress. Far be it from  His glory that
human tongue should adequately recount His praise, or that human
heart comprehend His fathomless mystery. He is and hath ever been
veiled in the ancient eternity of His essence, and will remain in
His Reality everlastingly hidden from the sight of men. "No vision
taketh in Him, but He taketh in all vision; He is the Subtile, the
All-Perceiving." No tie of direct intercourse can possibly bind Him
to His creatures. He standeth exalted beyond and above all
separation and union, all proximity and remoteness. No sign can
indicate His presence or His absence; inasmuch as by a word of His
command all that are in heaven and on earth have come to exist, and
by His wish, which is the Primal Will itself, all have stepped out
of utter nothingness into the realm of being, the world of the
visible.
|p2   Gracious God! How could there be conceived any existing
relationship or possible connection
|PPage_99
|p1 between His Word and they
that are created of it? The verse: "God would have you beware of
Himself" unmistakably beareth witness to the reality of Our
argument, and the words: "God was alone; there was none else beside
Him" are a sure testimony of its truth. All the prophets of God and
their chosen Ones, all the divines, the sages, and the wise of
every generation, unanimously recognize their inability to attain
unto the comprehension of that Quintessence of all truth, and
confess their incapacity to grasp Him, Who is the inmost Reality
of all things.
|p2   The door of the knowledge of the Ancient of Days being thus
closed in the face of all beings, the Source of infinite grace,
according to His saying: "His grace hath transcended all things;
My grace hath encompassed them all" hath caused those luminous Gems
of Holiness to appear out of the realm of the spirit, in the noble
form of the human temple, and be made manifest unto all men, that
they may impart unto the world the mysteries of the unchangeable
Being, and tell of the subtleties of His imperishable Essence.
These sanctified Mirrors, these Day-springs of ancient glory are
one and all the Exponents on earth of Him Who is the
|PPage_100
|p1 central
Orb of the universe, its Essence and ultimate Purpose. From Him
proceed their knowledge and power; from Him is derived their
sovereignty. The beauty of their countenance is but a reflection
of His image, an their revelation a sign of His deathless glory.
They are the Treasuries of divine knowledge, and the Repositories
of celestial wisdom. Through them is transmitted a grace that is
infinite, and by them is revealed the light that can never fade.
Even as He hath said: "There is no distinction whatsoever between
Thee and Them; except that they are Thy servants, and are created
of Thee." This is the significance of the tradition: "I am He,
Himself, and He is I, myself."
|p2   The traditions and sayings that bear direct reference to Our
theme are divers and manifold; We have refrained from quoting them
for the sake of brevity. Nay, whatever is in the heavens and
whatever is on the earth is a direct evidence of the revelation
within it of the attributes and names of God, inasmuch as within
every atom are enshrined the signs that bear eloquent testimony
to the revelation of that most great Light. Methinks, but for the
potency of that revelation, no being
|PPage_101
|p1 could ever exist.
|p2 How resplendent the luminaries knowledge that shine in an atom,
and how vast the oceans of wisdom that surge within a drop! To
|p3preme degree is this true of man, who, among all created things,
hath been invested with the robe of such gifts, and hath been
singled out for the glory of such distinction. For in him are
potentially revealed all the attributes and names of God to a
degree that no other created being hath excelled or surpassed. All
these names and attributes are applicable to him. Even as He hath
said: "Man is My mystery, and I am his mystery." Manifold    are
the verses that have been repeatedly revealed in all the heavenly
Books and the holy Scriptures, expressive of this most subtle and
lofty theme. Even as He hath revealed: "We will surely show them
our signs in the world and within themselves." Again He saith: "And
also in your own selves: will ye not then behold the signs of God?"
And yet again He revealeth: "And be ye not like those who forget
God, and whom He hath therefore caused to forget their own selves."
In this connection, He Who is the eternal King --may the souls of
all that dwell within the mystic Tabernacle be
|PPage_102
|p1 a sacrifice unto Him--hath spoken: "He hath known God who hath
known himself."
|p2   I swear by God, O esteemed and honoured friend! Shouldst thou
ponder these words in thine heart, thou wilt of a certainty find
the doors of divine wisdom and infinite knowledge flung open before
thy face.
|p3  From that which hath been said it becometh evident that all
things, in their inmost reality, testify to the revelation of the
names and attributes of God within them. Each according to its
capacity, indicateth, and is expressive of, the knowledge of God.
So potent and universal is this revelation that it hath encompassed
all things, visible and invisible. Thus hath He revealed: "Hath
aught else save Thee a power of revelation which is not possessed
by Thee, that it could have manifested Thee? Blind is the eye which
doth not perceive Thee."  Likewise, hath  the eternal King spoken:
"No thing have I perceived, except that I perceived God within it,
God before it, or God after it." Also in the tradition of Kumayl
it is written: "Behold, a light hath shone forth out of the Morn
of eternity, and lo! its waves have penetrated the inmost reality
of all men." Man, the noblest and
|PPage_103
|p1 most perfect of all created
things, excelleth them all in the intensity of this revelation, and
is a fuller expression of its glory. And of all men, the most
accomplished, the most distinguished and the most excellent are the
Manifestations of the Sun of Truth. Nay, all else besides these
Manifestations, live by the operation of their Will, and move and
have their being through the outpourings of their grace. "But for
Thee, I would have not created the heavens." Nay, all in  their
holy presence fade into utter nothingness, and are a thing
forgotten. Human tongue can never befittingly sing their praise,
and human speech can never unfold their mystery. These Tabernacles
of holiness, these primal Mirrors which reflect the light of
unfading glory, are but expressions of Him Who is the Invisible of
the Invisibles. By the revelation of these gems of divine virtue
all the names and attributes of God, such as knowledge and power,
sovereignty and dominion, mercy and wisdom, glory, bounty and
grace, are made manifest.
|p2   These attributes of God are not and have never been
vouchsafed specially unto certain Prophets, and withheld from
others. Nay, all the Prophets of God, His well-favoured, His holy,
and chosen
|PPage_104
|p1 Messengers, are, without exception, the bearers of His names,
and the embodiments of His attributes. They only differ in the
intensity of their revelation, and the comparative potency of their
light.  Even as He hath revealed: "Some of the Apostles We have
caused to excel the others." It hath therefore become manifest and
evident that within the tabernacles of these Prophets and chosen
ones of God the light of His infinite names and exalted attributes
hath been reflected, even though the light of some of these
attributes may or may not be outwardly revealed from these luminous
Temples to the eyes of men. That a certain attitude of God hath not
been outwardly manifested by these Essences of Detachment doth in
no wise imply that they Who are the Daysprings of God's attributes
and the Treasuries of His holy names did not actually possess it.
Therefore, these illuminated Souls, these beauteous Countenances
have, each and every one of them, been endowed with all the
attributes of God, such as sovereignty, dominion, and the    like,
even though to outward seeming they be shorn of all earthly
majesty. To every discerning eye this is evident and manifest; it
requireth neither proof nor evidence.
|PPage_105
|p1  Yea, inasmuch as the
peoples of the world have failed to seek from the luminous and
crystal Springs of divine knowledge the inner meaning of God's holy
words, they therefore have languished, stricken and sore athirst,
in the vale of idle fancy and waywardness. They have strayed far
from the fresh and thirst-subduing waters, and gathered round the
salt that burneth bitterly. Concerning them, the Dove of Eternity
hath spoken: "And if they see the path of righteousness, they will
not take it for their path; but if they see the path of error, for
their path will they take it. This, because they treated Our signs
as lies, and were heedless of them."
|p2   To this testifieth that which hath been witnessed in this
wondrous and exalted Dispensation. Myriads of holy verses have
descended from the heaven of might and grace, yet no one hath
turned thereunto, nor ceased to cling to those words of men, not
one letter of which they that have spoken them comprehend. For this
reason the people have doubted incontestable truths, such as these,
and caused themselves to be deprived of the Ridvan of
|PPage_106
|p1 divine knowledge, and the eternal meads of celestial wisdom.

|p2   And now, to resume Our argument concerning the question: Why
is it that the sovereignty of the Qa'im, affirmed in the text of
recorded traditions, and handed down by the shining stars of the
Muhammadan Dispensation, hath not in the least been made manifest?
Nay, the contrary hath come pass. Have not His disciples and
companions been affiicted of men? Are they not still the victims
of the fierce opposition of their enemies? Are they not today
leading the life of abased and impotent mortals? Yea, the
sovereignty attributed to the Qa'im and spoken of in the
scriptures, is a reality, the truth of which none can doubt. This
sovereignty, however, is not the sovereignty which the minds of
men have falsely imagined. Moreover, the Prophets of old, each and
every one, whenever announcing to the people of their day the
advent of the coming Revelation, have invariably and specifically
referred to that sovereignty with which the promise Manifestation
must needs be invested. This is attested by the records of the
scriptures of the past. This sovereignty hath not been solely and
exclusively attributed
|PPage_107
|p1 to the Qa'im. Nay rather, the
attribute of sovereignty and all other names and attributes of God
have been and will ever be vouchsafed unto all the Manifestations
of God, before and after Him, inasmuch as these Manifestations, as
it hath already been explained, are the Embodiments of the
attributes of God, the Invisible, and the Revealers of the divine
mysteries.
|p2   Furthermore, by sovereignty is meant the all-encompassing,
all-pervading power which is inherently exercised by the Qa'im
whether or not He appear to the world clothed in the majesty of
earthly dominion. This is solely dependent upon the will and
pleasure of the Qa'im Himself. You will readily recognize that the
terms sovereignty, wealth, life, death, judgment and resurrection,
spoken of by the scriptures of old, are not what this generation
hath conceived and vainly imagined. Nay, by sovereignty is meant
that sovereignty which in every dispensation is resideth within,
and is exercised by, the person of the Manifestation, the Day-star
of Truth. That sovereignty is the spiritual ascendancy which He
exerciseth to the fullest degree over all that is in heaven and on
earth, and which in due time revealeth itself to the world in
|PPage_108
|p1 direct proportion to its capacity and spiritual receptiveness.
Even as the sovereignty of Muhammad, the Messenger of God, is today
apparent and manifest amongst the people. You are well aware of
what befell His Faith in the early days of His dispensation. What
woeful sufferings did the hand of the infidel and erring, the
divines of that age and their associates, inflict upon that
spiritual Essence, that most pure and holy Being! How abundant the
thorns and briars which they have strewn over His path! It is
evident that wretched  generation, in their wicked and satanic
fancy, regarded every injury to that immortal Being as a means to
the attainment of an abiding felicity; inasmuch as the recognized
divines of that age, such as 'Abdu'llah-i-Ubayy, Abu'Amir, the
hermit,  Ka'b-Ibn-i-Ashraf, and Nadr-Ibn-i-Harith, all treated Him
as an impostor, and pronounced Him a lunatic and a calumniator.
Such sore accusations they brought against Him that in recounting
them God forbiddeth the ink to flow, Our pen to move, or the page
to bear them. These malicious imputations provoked the people to
arise and torment Him. And how fierce that torment if the divines
of the age be its chief instigators, if they denounce Him to their
followers, cast Him out from their
|PPage_109
|p1 midst, and declare Him a miscreant! Hath not the same befallen
this Servant, and been witnessed by all?
|p2   For this reason did Muhammad cry out: "No Prophet of God hath
suffered such harm as I have suffered." And in the Qur'an are
recorded all the calumnies and reproaches uttered against Him, as
well as all the afflictions which He suffered. Refer ye thereunto,
that haply ye may be informed of that which hath befallen His
Revelation. So grievous was His plight, that for a time all ceased
to hold intercourse with Him and His companions.  Whoever
associated with Him fell a victim to the relentless cruelty of His
enemies.
|p3  We shall cite in this connection only one verse of that Book.
Shouldst thou observe it with a discerning eye, thou wilt, all the
remaining days of thy life, lament and bewail the injury of
Muhammad, that wronged and oppressed Messenger of God. That verse
was revealed at a time when Muhammad languished weary and sorrowful
beneath the weight and the opposition of the people, and of their
unceasing torture.  In the midst of His agony, the Voice of
Gabriel, calling from the Sadratu'l-Muntaha, was heard saying: "But
if their opposition
|PPage_110
|p1 be grievous to Thee--if Thou canst, seek
out an opening into the earth or a ladder into heaven." The
implication of this utterance is that His case had no remedy, that
they would not withhold their hands from Him unless He should hide
Himself beneath the depths of the earth, or take His flight unto
heaven.
|p2   Consider, how great is the change today! Behold, how many are
the Sovereigns who bow the knee before His name! How numerous the
nations and kingdoms who have sought the shelter of His shadow, who
bear allegiance to His Faith, and pride themselves therein! From
the pulpit-top there ascendeth today the words of praise which, in
utter lowliness, glorify His blessed name; and  from the heights
of minarets there resoundeth the call that summoneth the concourse
of His people to adore Him. Even those Kings of the earth who have
refused to embrace His Faith and to put off the garment of
unbelief, none the less confess and acknowledge the greatness and
overpowering majesty of that Day-star of loving kindness. Such is
His earthly sovereignty, the evidences of which thou dost on every
side behold. This sovereignty
|PPage_111
|p1 must needs be revealed and
established either in the lifetime of every Manifestation of God
or after His ascension unto His true habitation in the realms
above. What thou dost witness today is but a confirmation of this
truth. That spiritual ascendency, however, which is primarily
intended, resideth within, and revolveth around Them from eternity
even unto eternity. It can never for a moment be divorced from
Them. Its dominion hath encompassed all that is in heaven and on
earth.
|p2   The following is an evidence of the sovereignty exercised by
Muhammad, the Day-star of Truth.  Hast thou not heard how with one
single verse He hath sundered light from darkness, the righteous
from the ungodly, and the believing from the infidel? All the signs
and allusions concerning the Day of Judgment, which thou hast
heard, such as the raising of the dead, the Day of Reckoning, the
Last Judgment, and others have been made manifest through the
revelation of that verse. These revealed words were a blessing to
the righteous who on hearing them exclaimed: "O God our Lord, we
have heard, and obeyed." They were a curse to the people of
iniquity who, on hearing them affirmed: "We have heard and
rebelled." Those
|PPage_112
|p1 words, sharp as the sword of God, have
separated the faithful from the infidel, and severed father from
son. Thou hast surely witnessed how they that have confessed their
faith in Him and they that rejected Him have warred against each
other, and sought one another's property. How many fathers have
turned away from their sons; how many lovers have shunned their
beloved! So mercilessly trenchant was this wondrous sword of God
that it cleft asunder every relationship! On the other hand,
consider the welding power of His Word. Observe, how those in whose
midst the Satan of self had for years sown the seeds of malice and
hate became so fused and blended through their allegiance to this
wondrous and transcendent Revelation that it seemed as if they had
sprung from the same loins. Such is the binding force of the Word
of God, which uniteth the hearts of them that have renounced all
else but Him, who have believed in His signs, and quaffed from the
Hand of glory the Kawthar of God  holy grace.  Furthermore, how
numerous are those peoples of divers beliefs, of conflicting
creeds, and opposing temperaments, who, through the reviving
fragrance of the Divine springtime, breathing from the Ridvan of
God, have been arrayed with the new robe of
|PPage_113
|p1 divine Unity, and
have drunk from the cup of His singleness!
|p2   This is the significance of the well-known words: "The wolf
and the lamb shall feed together." Behold the ignorance and folly
of those who, like the nations of old, are still expecting to
witness the time when these beasts will feed together in one
pasture! Such is their low estate. Methinks, never have their lips
touched the cup of understanding, neither have their feet trodden
the path of justice. Besides, of what profit would it be to the
world were such a thing to take place? How well hath He spoken
concerning them: "Hearts have they, with which they understand not,
and eyes have they with which they see not!"
|p3  Consider how with this one verse which hath descended from
the heaven of the Will of God, the world and all that is therein
have been brought to a reckoning with Him. Whosoever acknowledged
His truth and turned unto Him, his good works outweighed his
misdeeds, and all his sins were remitted and forgiven. Thereby is
the truth of these words concerning Him made manifest: "Swift is
|PPage_114
|p1 He in reckoning." Thus God turneth iniquity into
righteousness, were ye to explore the realms of divine knowledge,
and fathom the mysteries of His wisdom. In like manner, whosoever
partook of the cup of love, obtained his portion of the ocean of
eternal grace and of the showers of everlasting mercy, and entered
into the life of faith--the heavenly and everlasting life. But he
that turned away from that cup was condemned to eternal death. By
the terms "life" and "death," spoken of in the scriptures, is
intended the life of faith and the death of unbelief. The
generality of the people, owing to their failure to grasp the
meaning of these words, rejected and despised the person of the
Manifestation, deprived themselves of the light of His divine
guidance, and refused to follow the example of that immortal
Beauty.
|p2   When the light of Qur'anic Revelation was kindled within the
chamber of Muhammad's holy heart, He passed upon the people the
verdict of the Last Day, the verdict of resurrection, of judgment,
of life, and of death. Thereupon the standards of revolt were
hoisted, and the doors of derision opened. Thus hath He, the Spirit
of God, recorded, as spoken by the infidels: "And if thou
|PPage_115
|p1 shouldst say, 'After death ye shall surely be raised again,'
the infidels will certainly exclaim, 'This is  nothing but manifest
sorcery.'" Again He speaketh: "If ever thou dost marvel, marvellous
surely is their saying, 'What! When we have become dust, shall we
be restored in a new creation?'" Thus,  in another passage, He
wrathfully exclaimeth: "Are We wearied out with the first creation?
Yet are they in doubt with regard to a new creation!"
|p2   As the commentators of the Qur'an and they that follow the
letter thereof misapprehended the inner meaning of the words of
God and failed to grasp their essential purpose, they sought to
demonstrate that, according to the rules of grammar, whenever the
term "idha" (meaning "if" or "when") precedeth the past tense, it
invariably hath reference to the future. Later, they were sore
perplexed in attempting to explain those verses of the Book wherein
that term did not actually occur. Even as He hath revealed: "And
there was a blast on the trumpet,--lo! it is the threatened Day!
And every soul is summoned to a reckoning,--with
|PPage_116
|p1 him an impeller and a witness." In explaining this and similar
verses, they have in some cases argued that the term "idha" is
implied. In other instances, they have idly contended that whereas
the Day of Judgment is inevitable, it hath therefore been referred
to as an event not of the future but of the past. How vain their
sophistry! How grievous their blindness! They refuse to recognize
the trumpet-blast which so explicitly in this text was sounded
through the revelation of Muhammad. They deprive themselves of the
regenerating Spirit of God that breathed into it, and foolishly
expect to hear the trumpet-sound of the Seraph of God who is but
one of His servants! Hath not the Seraph himself, the angel of the
Judgment Day, and his like been ordained by Muhammad's own
utterance? Say: What! Will ye give that which is for your good in
exchange for that which is evil? Wretched is that which ye have
falsely exchanged! Surely ye are a people, evil, in grievous loss.
|p2   Nay, by "trumpet" is meant the trumpet-call of Muhammad's
Revelation, which was sounded in the heart of the universe, and by
"resurrection" is meant His own rise to proclaim the Cause of God.
|PPage_117
|p1 He bade the erring and wayward arise and speed out of the
sepulchres of their bodies, arrayed them with the beauteous robe
of faith, and quickened them with the breath of a new and wondrous
life. Thus at the hour when Muhammad, that divine Beauty, purposed
to unveil one of the mysteries hidden in the symbolic terms
"resurrection," "judgment," "paradise," and "hell," Gabriel, the
Voice of Inspiration, was heard saying: "Erelong will they wag
their heads at Thee, and say, 'When shall this be?' Say: 'Perchance
it is nigh.'" The implications of this verse alone suffice the
peoples of the world, were they to ponder it in their hearts.
|p2   Gracious God! How far have that people strayed from the way
of God! Although the Day of Resurrection was ushered in through
the Revelation of Muhammad, although His light and tokens had
encompassed the earth and all that is therein, yet that people
derided Him, gave themselves up to those idols which the divines
of
that age, in their vain and idle fancy, had conceived, and deprived
themselves of the light of heavenly grace and of the showers of
divine mercy. Yea, the abject beetle can never scent the fragrance
of holiness, and the
|PPage_118
|p1 bat of darkness can never face the splendour of the sun.
|p2   Such things have come to pass in the days of every
Manifestation of God. Even as Jesus said: "Ye must be born again."
Again He saith: "Except a man be born of water and of the Spirit,
he cannot enter into the Kingdom of God. That which is born of the
flesh is flesh; and that which is born of the spirit is spirit."
The purport of these words is that whosoever in every dispensation
is born of the Spirit and is quickened by the breath of the
Manifestation of Holiness, he verily is of those that have attained
unto "life" and "resurrection" and have entered into the "paradise"
of the love of God. And whosoever is not of them, is condemned to
"death" and "deprivation," to the "fire" of unbelief, and to the
"wrath" of God. In all the scriptures, the books and chronicles,
the sentence of death, of fire, of blindness, of want of
understanding and hearing, hath been pronounced against those whose
lips have tasted not the ethereal cup of true knowledge, and whose
hearts have been deprived of the grace of the holy Spirit in their
day.
|PPage_119
|p1 Even as it hath been previously recorded: "Hearts have
they with which they understand not."
|p2   In another passage of the Gospel it is written: "And it came
to pass that on a certain day the father of one of the disciples
of Jesus had died. That disciple reporting the death of his father
unto Jesus, asked for leave to go and bury him. Whereupon, Jesus,
that Essence of Detachment, answered and said: "Let the dead bury
their dead."
|p3  In like manner, two of the people of Kufih went 'Ali, the
Commander of the Faithful. One owned a house and wished to sell
it; the other was be the purchaser. They had agreed that this
transaction should he effected and the contract be written with
the knowledge of 'Ali. He, the exponent of the law of God,
addressing the scribe, said: "Write thou: 'A dead man hath bought
from another dead man a house. That house is bounded by four
limits. One extendeth toward the tomb, the other to the vault of
the grave, the third to the Sirat, the fourth to either Paradise
or hell.'" Reflect, had these two souls been quickened by the
trumpet-call of 'Ali, had they risen from the grave
|PPage_120
|p1 of error by the power of his love, the judgment of death would
certainly not have been pronounced against them.
|p2   In every age and century, the purpose of the Prophets of God
and their chosen ones hath been no other but to affirm the
spiritual significance of the terms "life," "resurrection," and
"judgment." If one will ponder but for a while this utterance of
'Ali in his heart, one will surely discover all mysteries hidden
in the terms "grave," "tomb," "sirat," "paradise" and "hell." But
oh! how strange and pitiful! Behold, all the people are imprisoned
within the tomb of self, and lie buried beneath the nethermost
depths of worldly desire! Wert thou to attain to but a dewdrop of
the crystal waters of divine knowledge, thou wouldst readily
realize that true life is not the life of the flesh but the life
of the spirit. For the life of the flesh is common to both men and
animals, whereas the life of the spirit is possessed only by the
pure in heart who have quaffed from the ocean of faith and partaken
of the fruit of certitude. This life knoweth no death, and this
existence is crowned by immorality. Even as it hath been said: "He
who is a true believer liveth both in this world and in the world
to come."
|PPage_121
|p1 If by "life" be meant this earthly life, it is
evident that death must needs overtake it.
|p2   Similarly, the records of all the scriptures bear witness to
this lofty truth and this most exalted word. Moreover, this verse
of the Qur'an, revealed concerning Hamzih, the "Prince of Martyrs,"
and Abu-Jahl, is a luminous evidence and sure testimony of the
truth of Our saying: "Shall the dead, whom We have quickened, and
for whom we have ordained a light whereby he may walk among men,
be likeness is in the darkness, whence he will not come forth?"
This verse descended from the heaven of the Primal Will at a time
when Hamzih had already been invested with the sacred mantle of
faith and Abu-Jahl had waxed relentless in his opposition and
unbelief. From the Wellspring of omnipotence and the Source of
eternal holiness, there came the judgment that conferred
everlasting life upon Hamzih, and condemned Abu-Jahl to eternal
damnation. This was the signal that caused the fires of unbelief
to glow with the hottest flame in the heart of the infidels, and
provoked them openly to repudiate
|PPage_122
|p1 His truth. They loudly clamoured: "When did Hamzih die? When
was he risen? At what hour was such a life conferred upon him?" As
they understood not the significance of these noble sayings, nor
sought enlightenment from the recognized expounders of the Faith,
that these might confer a sprinkling of the Kawthar of divine
knowledge upon them, therefore such fires of mischief were kindled
amongst men.
|p2   Thou dost witness today how, notwithstanding the radiant
splendour of the Sun of divine knowledge, all the people, whether
high or low, have clung to the ways of those abject manifestations
of the Prince of Darkness. They continually appeal to them for aid
in unraveling the intricacies of their Faith, and, owing to lack
of knowledge, they make such replies as can in no wise damage their
fame and fortune. It is evident that these souls, vile and
miserable as the beetle itself, have had no portion of the
musk-laden breeze of eternity, and have never entered the Ridvan
of
heavenly delight. How, therefore, can they impart unto others the
imperishable fragrance of holiness? Such is their way, and such
will it remain for ever. Only those will attain to the knowledge
of the Word of God
|PPage_123
|p1 that have turned unto Him, and repudiated
the manifestations of Satan. Thus God hath reaffirmed the law of
the day of His Revelation, and inscribed it with the pen of power
upon the mystic Tablet hidden beneath the veil of celestial glory.
Wert thou to heed these words, wert thou to ponder their outward
and inner meaning in thy heart, thou wouldst seize the significance
of all the abstruse problems which, in this day, have become
insuperable barriers between men and the knowledge of the Day of
Judgment. Then wilt thou have no more questions to perplex thee.
We fain would hope that, God willing, thou wilt not return,
deprived and still athirst, from the shores of the ocean of divine
mercy, nor come back destitute from the imperishable Sanctuary of
thy heart's desire. Let it now be seen what thy search and
endeavors will achieve.
|p2   To resume: Our purpose in setting forth these truths hath
been
to demonstrate the sovereignty of Him Who is the King of kings. Be
fair: Is this sovereignty which, through the utterance of one Word,
hath manifested such pervading influence, ascendancy, and awful
majesty, is this sovereignty superior, or is the worldly dominion
of these kings
|PPage_124
|p1 of the earth who, despite their solicitude for
their subjects and their help of the poor, are assured only of an
outward and fleeting allegiance, while in the hearts of men they
inspire neither affection nor respect? Hath not that sovereignty,
through the potency of one word, subdued, quickened, and
revitalized the whole world? What! Can the lowly dust compare with
Him Who is the Lord of Lords? What tongue dare utter the immensity
of difference that lieth between them? Nay, all comparison falleth
short in attaining the hallowed sanctuary of His sovereignty. Were
man to reflect, he would surely perceive that even the servant of
His threshold ruleth over all created things! This hath already
been witnessed, and will in future be made manifest.
|p2   This is but one of the meanings of the spiritual sovereignty
which We have set forth in accordance with the capacity and
receptiveness of the people. For He, the Mover of all beings, that
glorified Countenance, is the source of such potencies as neither
this wronged One can reveal nor this unworthy people comprehend.
Immensely exalted is He above men's praise of His sovereignty;
glorified is He beyond that which they attribute unto Him!
|PPage_125
|p1 And now, ponder this in thine heart: Were sovereignty to mean
earthly sovereignty and worldly dominion, were it to imply the
subjection and external allegiance of all the peoples and kindreds
of the earth--whereby His loved ones should be exalted and be made
to live in peace, and His enemies be abased and tormented--such
form of sovereignty would not be true of God Himself, the Source
of all dominion, Whose majesty and power all things testify. For,
dost thou not witness how the generality of mankind is under the
sway of His enemies? Have they not all turned away from the path
of His good-pleasure? Have they not done that which He hath
forbidden, and left undone, nay repudiated and opposed, those
things which He hath commanded? Have not His friends ever been the
victims of the tyranny of His foes? All these things are more
obvious than even the splendour of the noon-tide sun.
|p2   Know therefore, O questioning seeker, that earthly
sovereignty
is of no worth, nor will it ever be, in the eyes of God and His
chosen Ones. Moreover if ascendency and dominion be interpreted to
mean earthly supremacy and temporal power, how impossible will it
be for thee to explain these
|PPage_126
|p1 verses "And verily Our host
shall conquer." "Fain would they put out God's light with their
mouths: But God hath willed to perfect His light, albeit the
infidels abhor it." "He is the Dominant, above all things."
Similarly, most of the Qur'an testifieth to this truth.
|p2   Were the idle contention of these foolish and despicable
souls
to be true, they would have none other alternative than to reject
all these holy utterances and heavenly allusions. For no warrior
could be found on earth more excellent and nearer to God than
Husayn, son of 'Ali, so peerless and incomparable was he. "There
was none to equal or to match him in the world." Yet, thou must
have heard what befell him. "God's malison on the head of the
people of tyranny!"
|p3  Were the verse "And verily Our host shall conquer" to be
literally interpreted, it is evident that it would in no wise be
applicable to the chosen Ones of God and His hosts, inasmuch as
Husayn, whose heroism was manifest as the sun, crushed and
subjugated, quaffed at last the cup of martyrdom in Karbila, the
land of Taff. Similarly, the
|PPage_127
|p1  sacred verse "Fain would they
put out God's light with their mouths: But God hath willed to
perfect His light, albeit the infidels abhor it." Were it to be
literally interpreted it would never correspond with the truth. For
in every age the light of God hath, to outward seeming, been
quenched by the peoples of the earth, and the Lamps of God
extinguished by them. How then could the ascendancy of the
sovereignty of these Lamps be explained? What could the potency of
God's will to "perfect His light" signify? As hath already been
witnessed, so great was the enmity of the infidels, that none of
these divine Luminaries ever found a place for shelter, or tasted
of the cup of tranquillity. So heavily were they oppressed, that
the least of men inflicted upon these Essences of being whatsoever
he listed. These sufferings have been observed and measured by the
people. How, therefore, can such people be capable of understanding
and expounding these words of God, these verses of everlasting
glory?
|p2   But the purpose of these verses is not what they have
imagined. Nay, the terms "ascendancy," "power," and "authority"
imply a totally different station and meaning. For instance,
consider the
|PPage_128
|p1 pervading power of those drops of the blood of
Husayn which besprinkled the earth. What ascendancy and influence
hath the dust itself, through the sacredness and potency of that
blood, exercised over the bodies and souls of men! So much so, that
he who sought deliverance from his ills, was healed by touching the
dust of that holy ground, and whosoever, wishing to protect his
property, treasured with absolute faith and understanding, a little
of that holy earth within his house, safeguarded all his
possessions. These are the outward manifestations of its potency.
And were We to recount its hidden virtues they would assuredly say:
"He verily hath considered the dust to be the Lord of
Lords, and hath utterly forsaken the Faith of
God."
|p2   Furthermore, call to mind the shameful circumstances that
have
attended the martyrdom of Husayn. Reflect upon his loneliness, how,
to outer seeming, none could be found to aid him, none to take up
his body and bury it. And yet, behold how numerous, in this day,
are those who from the uttermost corners of the earth don the garb
of pilgrimage, seeking the site of his martyrdom, that there they
may lay their heads upon the threshold
|PPage_129
|p1 of his shrine! Such is the ascendancy and power of God! Such
is
the glory of His dominion and majesty!
|p2   Think not that because these things have come to pass after
Husayn's martyrdom, therefore all this glory hath been of no profit
unto him. For that holy soul is immortal, liveth the life of God,
and abideth within the retreats of celestial glory upon the Sadrih
of heavenly reunion. These Essences of being are the shining
Exemplars of sacrifice. They have offered, and will continue to
offer up their lives, their substance, their souls, their spirit,
their all, in the path of the Well-Beloved. By them, no station,
however exalted, could be more dearly cherished. For lovers have
no desire but the good-pleasure of their Beloved, and have no aim
except reunion with Him.
|p3  Should We wish to impart unto thee a glimmer of the mysteries
of Husayn's martyrdom, and reveal unto thee the fruits thereof,
these pages could never suffice, nor exhaust their meaning. Our
hope is that, God willing, the breeze of mercy may blow, and the
divine Springtime clothe the tree of being with the robe of a new
life; so that we may discover the mysteries of divine Wisdom, and,
|PPage_130
|p1 through His providence, be made independent of the knowledge
of all things. We have, as yet, descried none but a handful of
souls, destitute of all renown, who have attained unto this
station. Let the future disclose what the Judgment of God will
ordain, and the Tabernacle of His decree reveal. In such wise We
recount unto thee the wonders of the Cause of God, and pour out
into thine ears the strains of heavenly melody, that haply thou
mayest attain unto the station of true knowledge, and partake of
the fruit thereof. Therefore, know thou of a certainty that these
Luminaries of heavenly majesty, though their dwelling be in the
dust, yet their true habitation is the seat of glory in the realms
above. Though bereft of all earthly possessions, yet they soar in
the realms of immeasurable riches. And whilst sore tried in the
grip of the enemy, they are seated on the right hand of power and
celestial dominion. Amidst the darkness of their abasement there
shineth upon them the light of unfading glory, and upon their
helplessness are showered the tokens of an invincible sovereignty.
|p2   Thus Jesus, Son of Mary, whilst seated one day  and speaking
in the strain of the Holy Spirit, uttered words such as these: "O
people! My food is
|PPage_131
|p1 the grass of the field, wherewith I
satisfy my hunger. My bed is the dust, my lamp in the night the
light of the moon, and my steed my own feet. Behold, who on earth
is richer than I?" By the righteousness of God! Thousands of
treasures circle round this poverty, and a myriad kingdoms of glory
yearn for such abasement! Shouldst thou attain to a drop of the
ocean of the inner meaning of these words, thou wouldst surely
forsake the world and all that is therein, and, as the Phoenix
wouldst consume thyself in the flames of the undying Fire.
|p2   In like manner, it is related that on a certain day, one of
the companions of Sadiq complained of his poverty before him.
Whereupon, Sadiq, that immortal beauty, made reply: "Verily thou
art rich, and hast drunk the draught of wealth." That
poverty-stricken soul was perplexed at the words uttered by that
luminous countenance, and said: "Where are my riches, I who stand
in need of a single coin?" Sadiq thereupon observed: "Dost thou not
possess our love?" He replied: "Yea, I possess it, O thou scion of
the Prophet of God!" And Sadiq asked him saying: "Exchangest thou
this love for one thousand dinars?" He answered: "Nay, never will
I exchange it, though the world
|PPage_132
|p1 and all that is therein be given me!" Then Sadiq remarked: "How
can he who possesses such a treasure be called poor?"
|p2   This poverty and these riches, this abasement and glory, this
dominion, power, and the like, upon which the eyes and hearts of
these vain and foolish souls are set, - all these things fade into
utter nothingness in that Court! Even as He hath said: "O men! Ye
are but paupers in need of God; but God is the Rich, the
Self-Sufficing." By 'riches' therefore is meant independence of all
else but God, and by 'poverty' the lack of things that are of God.
|p3  Similarly, call thou to mind the day when the Jews, who had
surrounded Jesus, Son of Mary, were pressing Him to confess His
claim of being the Messiah and Prophet of God, so that they might
declare Him an infidel and sentence Him to death. Then, they led
Him away, He Who was the Day-star of the heaven of divine
Revelation, unto Pilate and Caiaphas, who was the leading divine
of that age. The chief priests were all assembled in the palace,
also a multitude of people who had gathered to witness His
sufferings, to deride and injure Him. Though they repeatedly
questioned
|PPage_133
|p1 Him, hoping that He would confess His claim, yet
Jesus held His peace and spake not. Finally, an accursed of God
arose and, approaching Jesus, adjured Him saying: "Didst thou not
claim to be the Divine Messiah? Didst thou not say, 'I am the King
of Kings, My word is the Word of God, and I am the breaker of the
Sabbath day?'" Thereupon Jesus lifted up His head and said:
"Beholdest thou not the Son of Man sitting on the right hand of
power and might?" These were His words, and yet consider how to
outward seeming He was devoid of all power except that inner power
which was of God and which had encompassed all that is in heaven
and on earth. How can I relate all that befell Him after He spoke
these words? How shall I describe their heinous behaviour towards
Him? They at last heaped on His blessed Person such woes that He
took His flight unto the fourth Heaven.
|p2   It is also recorded in the Gospel according to Saint Luke,
that on a certain day Jesus passed by a Jew who was sick of the
palsy, and lay upon a couch. When the Jew saw Him, he recognized
Him, and cried out for His help. Jesus said unto him: "Arise from
thy bed; thy sins are forgiven
|PPage_134
|p1 thee." Certain of the Jews, standing by, protested saying: "Who
can forgive sins, but God alone?" And immediately He perceived
their thoughts, Jesus answering said unto them: "Whether is it
easier to say to the sick of the palsy, arise, and take up thy bed,
and walk; or to say, thy sins are forgiven thee? that ye may know
that the Son of Man   hath power on earth to forgive sins." This
is
the real sovereignty, and such is the power of God's chosen Ones!
All these things which We have repeatedly mentioned, and the
details which We have cited from divers sources, have no other
purpose but to enable thee to grasp the meaning of the allusions
in
the utterances of the chosen Ones of God, lest certain of these
utterances cause thy feet to falter and thy heart to be dismayed.
     Thus with steadfast steps we may tread the Path of certitude,
that perchance the breeze that bloweth from the meads of the
good-pleasure of God may waft upon us the sweet savours of divine
acceptance, and cause us, vanishing mortals that we are, to attain
unto the Kingdom of everlasting glory. Then wilt thou comprehend
the inner meaning of sovereignty and the like, spoken of in the
traditions
|PPage_135
|p1 and scriptures. Furthermore, it is already evident
and known unto thee that those things to which the Jews and the
Christians have clung, and the cavilings which they heaped upon the
Beauty of Muhammad, the same have in this day been upheld by the
people of the Qur'an, and been witnessed in their denunciations of
the "Point of the Bayan" - may the souls of all that dwell within
the kingdom of divine Revelations be a sacrifice unto Him! Behold
their folly: they utter the self-same words, uttered by the Jews
of old, and know it not! How well and true are His words concerning
them: "Leave them to entertain themselves with their cavilings!"
"As thou livest, O Muhammad! they are seized by the frenzy of their
vain fancies."
|p2   When the Unseen, the Eternal, the divine Essence, caused the
Day-star of Muhammad to rise above the horizon of knowledge, among
the cavils which the Jewish divines raised against Him was that
after Moses no Prophet should be sent of God. Yea, mention hath
been made in the scriptures of a Soul Who must needs be made
manifest and Who
|PPage_136
|p1 will advance the Faith, and promote the
interests of the people, of Moses, so that the Law of the Mosaic
Dispensation may encompass the whole earth. Thus hath the King of
eternal glory referred in His Book to the words uttered by those
wanderers in the vale of remoteness and error: "'The hand of God,'
say the Jews, 'is chained up.' Chained up be their own hands! And
for that which they have said, they were accursed. Nay,
outstretched are both His hands!" "The hand of God is above their
hands."
|p2   Although the commentators of the Qur'an have related in
divers
manners the circumstances attending the revelation of this verse,
yet thou shouldst endeavour to apprehend the purpose thereof. He
saith: How false is that which the Jews have imagined! How can the
hand of Him Who is the King in truth, Who caused the countenance
of Moses to be made manifest, and conferred upon Him the
robe of Prophethood - how can the hand of such a One be chained and
fettered! How can He be conceived as powerless to raise up yet
another Messenger after Moses? Behold the absurdity of
|PPage_137
|p1 their saying; how far it hath strayed from the path of
knowledge and understanding! Observe how in this day also, all
these people have occupied themselves with such foolish
absurdities. For over a thousand years they have been reciting this
verse, and unwittingly pronouncing their censure against the Jews,
utterly unaware that they themselves, openly and privily, are
voicing the sentiments and belief of the Jewish people! Thou art
surely aware of their idle contention, that all Revelation is
ended, that the portals of Divine mercy are closed, that from the
day-springs of eternal holiness no sun shall rise again, that the
Ocean of everlasting bounty is forever stilled, and that out of the
Tabernacle of ancient glory the Messengers of God have ceased to
be made manifest. Such is the measure of the understanding of these
small-minded, contemptible people. These people have imagined that
the flow of God's all encompassing grace and plenteous mercies, the
cessation of which no mind can contemplate, has been halted. From
every side they have risen and girded up the loins of tyranny, and
exerted the utmost endeavour to quench with the bitter waters of
their vain fancy the flame of God's burning Bush, oblivious that
the globe of power shall within its own mighty stronghold
|PPage_138
|p1 protect the Lamp of God. The utter destitution into which this
people have fallen doth surely suffice them, inasmuch as they have
been deprived of the recognition of the essential Purpose and the
knowledge of the Mystery and Substance of the Cause of God. For the
highest and most excelling grace bestowed upon men is the grace of
"attaining unto the Presence of God" and of His recognition, which
has been promised unto all people. This is the utmost degree of
grace vouchsafed unto man by the All-Bountiful, the Ancient of
Days, and the fulness of His absolute bounty upon His creatures.
Of this grace and bounty none of this people hath partaken, neither
have they been honoured with this most exalted distinction. How
numerous are those revealed verses which explicitly bear witness
unto this most weighty truth and exalted Theme! And yet they have
rejected it, and, after their own desire, misconstrued its meaning.
Even as He hath revealed: "As for those who believe not in the
signs of God, or that they shall ever meet Him, these of My mercy
shall despair, and for them doth a grievous chastisement await."
Also He saith: "They who bear in mind that they shall attain unto
the Presence of their Lord, and that unto Him
|PPage_139
|p1 shall they return." Also in another instance He saith: "They
who held it as certain that they must meet God, said, 'How oft, by
God's will, hath a small host vanquished a numerous host!'" In yet
another instance He revealeth: "Let him then who hopeth to attain
the presence of his Lord work a righteous work." And also He saith:
"He ordereth all things. He maketh His signs clear, that ye may
have firm faith in attaining the presence of your Lord."
|p2   This people have repudiated all these verses, that
unmistakably testify to the reality of "attainment unto the divine
Presence." No theme hath been more emphatically asserted in the
holy scriptures. Notwithstanding, they have deprived themselves of
this lofty and most exalted rank, this supreme and glorious
station. Some have contended that by "attainment unto the Divine
Presence" is meant the "Revelation" of God in the Day of
Resurrection. Should they assert that the "Revelation" of God
signifieth a "Universal Revelation," it is clear and evident that
such revelation already existeth in all things. The truth of this
We have already
|PPage_140
|p1 established, inasmuch as We have demonstrated
that all things are the recipients and revealers of the splendours
of that ideal King, and that the signs of the revelation of that
Sun, the Source of all splendour, exist and are manifest in the
mirrors of beings. Nay, were man to gaze with the eye of divine and
spiritual discernment, he will readily recognize that nothing
whatsoever can exist without the revelation of the splendour of
God, the ideal King. Consider how all created things eloquently
testify to the revelation of that inner Light within them. Behold
how within all things the portals of the Ridvan of God are opened,
that seekers may attain the cities of understanding and wisdom, and
enter the gardens of knowledge and power. Within every garden they
will behold the mystic bride of inner meaning enshrined within the
chambers of utterance in the utmost grace and fullest adornment.
Most of the verses of the Qur'an indicate, and bear witness to,
this spiritual theme. The verse: "Neither is there aught which doth
not celebrate His praise" is eloquent testimony thereto; and "We
noted all things and wrote them down," a faithful witness thereof.
Now, if by
|PPage_141
|p1 "attainment unto the Presence of God" is meant
attainment unto the knowledge of such revelation, it is evident
that all men have already attained unto the presence of the
unchangeable Countenance of that peerless King. Why, then, restrict
such revelation to the Day of Resurrection?
|p2   And were they to maintain that by "divine Presence" is meant
the "Specific Revelation of God," expressed by certain Sufis as the
"Most Holy Outpouring," if this be in the Essence Itself, it is
evident that it hath been eternally in the divine Knowledge.
Assuming the truth of this hypothesis, "attainment unto the divine
Presence" is in this sense obviously possible to no one, inasmuch
as this revelation is confined to the innermost Essence, unto which
no man can attain. "The way is barred, and all seeking rejected."
The minds of the favourites of heaven, however high they soar, can
never attain this station, how much less the understanding of
obscured and limited minds.
|p3  And were they to say that by "divine Presence" is meant the
"Secondary Revelation of God," interpreted as the "Holy
Outpouring," this is admittedly applicable to the world of
creation, that is,
|PPage_142
|p1 in the realm of the primal and original
manifestation of God. Such revelation is confined to His Prophets
and chosen Ones, inasmuch as none mightier than they hath come to
exist in the world of being. This truth all recognize, and bear
witness thereto. These Prophets and chosen Ones of God are the
recipients and revealers of all the unchangeable attributes and
names of God. They are the mirrors that truly and faithfully
reflect the light of God. Whatsoever is applicable to them is in
reality applicable to God, Himself, Who is both the Visible and the
Invisible. The knowledge of Him, Who is the Origin of all things,
and attainment unto Him, are impossible save through knowledge of,
and attainment unto, these luminous Beings who proceed from the Sun
of Truth. By attaining, therefore, to the presence of these holy
Luminaries, the "Presence of God" Himself is attained. From their
knowledge, the knowledge of God is revealed, and from the light of
their countenance, the splendour of the Face of God is made
manifest. Through the manifold attributes of these Essences of
Detachment, Who are both the first and the last, the seen and the
hidden, it is made evident that He Who is the Sun of Truth is "the
First and the Last, the Seen, and the
|PPage_143
|p1 Hidden." Likewise the other lofty names and exalted attributes
of God. Therefore, whosoever, and in whatever Dispensation, hath
recognized and attained unto the presence of these glorious, these
resplendent and most excellent Luminaries, hath verily attained
unto the "Presence of God" Himself, and entered the city of eternal
and immortal life. Attainment unto such presence is possible only
in the Day of Resurrection, which is the Day of the rise of God
Himself through His all-embracing Revelation.
|p2   This is the meaning of the "Day of Resurrection," spoken of
in all the scriptures, and announced unto all people. Reflect, can
a more precious, a mightier, and more glorious day than this be
conceived, so that man should willingly forego its grace, and
deprive himself of its bounties, which like unto vernal showers are
raining from the heaven of mercy upon all mankind? Having thus
conclusively demonstrated that no day is greater than this Day, and
no revelation more glorious than this Revelation, and having set
forth all these weighty and infallible proofs which no
understanding mind can question, and no man of learning
|PPage_144
|p1 overlook, how can man possibly, through the idle contention of
the people of doubt and fancy, deprive himself of such a bountiful
grace? Have they not heard the well-known tradition: "When the
Qa'im riseth, that day is the Day of Resurrection?" In like manner,
the Imams, those unquenchable lights of divine guidance, have
interpreted the verse: "What can such expect but that God should
come down to them overshadowed with clouds," - a sign which they
have unquestionably regarded as one of the features of the Day of
Resurrection - as referring to Qa'im and His manifestation.
|p2   Strive, therefore, O my brother, to grasp the meaning of
"Resurrection," and cleanse thine ears from the idle sayings of
these rejected people. Shouldst thou step into the realm of
complete detachment, thou wilt readily testify that no day is
mightier than this Day, and that no resurrection more awful than
this Resurrection can ever be conceived. One righteous work
performed in this Day, equalleth all the virtuous acts which for
myriads of centuries men have practised - nay, We ask forgiveness
of God for such a comparison! For verily the reward which such a
deed deserveth is immensely
|PPage_145
|p1 beyond and above the estimate of
men. Inasmuch as these undiscerning and wretched souls have failed
to apprehend the true meaning of "Resurrection" and of the
"attainment unto the divine Presence," they therefore have remained
utterly deprived of the grace thereof. Although the sole and
fundamental purpose of all learning, and the toil and labour
thereof, is attainment unto, and the recognition of, this station,
yet they are all immersed in the pursuit of their material studies.
They deny themselves every moment of leisure, and utterly ignore
Him, Who is the Essence of all learning, and the one Object of
their quest! Methinks, their lips have never touched the cup of
divine Knowledge, nor do they seem to have attained  even a dewdrop
of the showers of heavenly grace.
|p2   Consider, how can he that faileth in the day of God's
Revelation to attain unto the grace of the "Divine Presence" and
to recognize His Manifestation, be justly called learned, though
he may have spent aeons in the pursuit of knowledge, and acquired
all the limited and material learning of men? It is surely evident
that he can in no wise be regarded as possessed of true knowledge.
Whereas,
|PPage_146
|p1 the most unlettered of all men, if he be honoured
with this supreme distinction, he verily is accounted as one of
those divinely-learned men whose knowledge is of God; for such a
man hath attained the acme of knowledge, and hath reached the
furthermost summit of learning.
|p2   This station is also one of the signs of the Day of
Revelation; even as it is said: "The abased amongst you, He shall
exalt; and they that are exalted, He shall abase." And likewise,
He hath revealed in the Qur'an: "And We desire to show favour to
those who were brought low in the land, and to make them spiritual
leaders among men, and to make of them Our heirs." It hath been
witnessed in this day how many of the divines, owing to their
rejection of the Truth, have fallen into, and abide within, the
uttermost depths of ignorance, and whose names have been effaced
from the scroll of the glorious and learned. And how many of the
ignorant who, by reason of their acceptance of the Faith, have
soared aloft and attained the high summit of knowledge, and whose
names have been inscribed by the Pen of Power upon the Tablet of
divine Knowledge. Thus,
|PPage_147
|p1 "What He pleaseth will God abrogate
or confirm: for with Him is the Source of Revelation." Therefore,
it hath been said: "To seek evidence, when the Proof hath been
established is but an unseemly act, and to be busied with the
pursuit of knowledge when the Object of all learning hath been
attained is truly blameworthy." Say O people of the earth! Behold
this flamelike-Youth that speedeth across the limitless profound
of the Spirit, heralding unto you the tidings: "Lo: the Lamp of God
is shining," and summoning you to heed His Cause which, though
hidden beneath the veils of ancient splendour, shineth in the land
of 'Iraq above the day-spring of eternal holiness.
|p2   O my friend, were the bird of thy mind to explore the heavens
of the Revelation of the Qur'an, were it to contemplate the realm
of divine knowledge unfolded therein, thou wouldst assuredly find
unnumbered doors of knowledge set open before thee. Thou wouldst
certainly recognize that all these things which have in this day
hindered this people from attaining the shores of the ocean of
eternal grace, the same things in the Muhammadan
|PPage_148
|p1 Dispensation prevented the people of that age from recognizing
that divine Luminary, and from testifying to His truth. Thou wilt
also apprehend the mysteries of "return" and "revelation," and wilt
securely abide within the loftiest chambers of certitude and
assurance.
|p2   And it came to pass that on a certain day a number of the
opponents of that peerless Beauty, those that had strayed far from
God's imperishable Sanctuary, scornfully spoke these words unto
Muhammad: "Verily, God hath entered into a covenant with us that
we are not to credit an apostle until he present us a sacrifice
which fire out of heaven shall devour." The purport of this verse
is that God hath covenanted with them that they should not believe
in any messenger unless he work the miracle of Abel and Cain, that
is, offer a sacrifice, and the fire from heaven consume it; even
as they had heard it recounted in the story of Abel, which story
is recorded in the scriptures. To this, Muhammad, answering, said:
"Already have Apostles before me come to you with sure testimonies,
and with that of which ye speak. Wherefore slew ye them? Tell me,
if ye are men
|PPage_149
|p1 of truth." And now, be fair; How could those
people living in the days of Muhammad have existed, thousands of
years before, in the age of Adam or other Prophets? Why should
Muhammad, that Essence of truthfulness, have charged the people of
His day with the murder of Abel or other Prophets? Thou hast none
other alternative except to regard Muhammad as an impostor or a
fool - which God forbid! - or to maintain that those people of
wickedness were the self-same people who in every age opposed and
caviled at the Prophets and Messengers of God, till they finally
caused them all to suffer martyrdom.
|p2   Ponder this in thine heart, that the sweet gales of divine
knowledge, blowing from the meads of mercy, may waft upon thee the
fragrance of the Beloved's utterance, and cause thy soul to attain
the Ridvan of understanding. As the wayward of every age have
failed to fathom the deeper import of these weighty and pregnant
utterances, and imagined the answer of the Prophets of God to be
irrelevant to the questions they asked them, they therefore have
attributed ignorance and folly to those Essences of knowledge and
understanding.
|PPage_150
|p1 Likewise, Muhammad, in another verse, uttereth His protest
against the people of that age. He saith: "Although they had before
prayed for victory over those who believed not, yet when there came
unto them, He of Whom they had knowledge, they disbelieved in Him.
The curse of God on the infidels!" Reflect how this verse also
implieth that the people living in the days of Muhammad were the
same people who in the days of the Prophets of old contended and
fought in order to promote the Faith, and teach the Cause, of God.
And yet, how could the generations living at the time of Jesus and
Moses, and those who lived in the days of Muhammad, be regarded as
being actually one and the same people? Moreover, those whom they
had formerly known were Moses, the Revealer of the Pentateuch, and
Jesus, the Author of the Gospel. Notwithstanding, why did Muhammad
say: "When He of Whom they had knowledge came unto them" - that is
Jesus or Moses - "they disbelieved in Him?" Was not Muhammad to
outward seeming called by a different name? Did He not come forth
out of a different city? Did He not speak a different language, and
reveal a different Law? How then can the truth of this
|PPage_151
|p1 verse be established, and its meaning be made clear?
|p2  Strive therefore to comprehend the meaning of "return" which
hath been so explicitly revealed in the Qur'an itself, and which
none hath as yet understood. What sayest thou? If thou sayest that
Muhammad was the "return" of the Prophets of old, as is witnessed
by this verse, His Companions must likewise be the "return" of the
bygone Companions, even as the "return" of the former people is
clearly attested by the text of the above-mentioned verses. And if
thou deniest this, thou hast surely repudiated the truth of the
Qur'an, the surest testimony of God unto men. In like manner,
endeavour to grasp the significance of "return,"  "revelation," and
"resurrection," as witnessed in the days of the Manifestations of
the divine Essence, that thou mayest behold with thine own eyes the
"return" of the holy souls into sanctified and illumined bodies,
and mayest wash away the dust of ignorance, and cleanse the
darkened self with the waters of mercy flowing from the Source of
divine Knowledge; that perchance thou mayest, through the power of
God and the light of divine guidance, distinguish the Morn of
everlasting
|PPage_152
|p1 splendour from the darksome night of error.
|p2   Furthermore, it is evident to thee that the Bearers of the
trust of God are made manifest unto the peoples of the earth as the
Exponents of a new Cause and the Bearers of a new Message. Inasmuch
as these Birds of the Celestial Throne are all sent down from the
heaven of the Will of God, and as they all arise to proclaim His
irresistible Faith, they therefore are regarded as one soul and the
same person. For they all drink from the one Cup of the love of
God, and all partake of the fruit of the same Tree of Oneness.
These Manifestations of God have each a twofold station. One is the
station of pure abstraction and essential unity. In this respect,
if thou callest them all by one name, and dost ascribe to them the
same attribute, thou hast not erred from the truth. Even as He hath
revealed: "No distinction do We make between any of His
Messengers!" For they one and all summon the people of the earth
to acknowledge the Unity of God, and herald unto them the Kawthar
of an infinite grace and bounty. They are all invested with the
robe of Prophethood, and honoured with the mantle of glory. Thus
hath
|PPage_153
|p1 Muhammad, the Point of the Qur'an, revealed: "I am all
the Prophets." Likewise, He saith: "I am the first Adam, Noah,
Moses, and Jesus." Similar statements have been made by 'Ali.
Sayings such as this, which indicate the essential unity of those
Exponents of Oneness, have also emanated from  he Channels of God's
immortal utterance, and the Treasuries of the gems of divine
knowledge, and have been recorded in the scriptures. These
Countenances are the recipients of the Divine Command, and the
day-springs of His Revelation. This Revelation is exalted above the
veils of plurality and the exigencies of number. Thus He saith:
"Our Cause is but one." Inasmuch as the Cause is one and the same,
the Exponents thereof also must needs be one and the same.
Likewise, the Imams of the Muhammadan Faith, those lamps of
certitude, have said: "Muhammad is our first, Muhammad our last,
Muhammad our all."
|p2   It is clear and evident to thee that all the Prophets are the
Temples of the Cause of God, Who have appeared clothed in divers
attire. If thou wilt observe with discriminating eyes, thou wilt
behold them all abiding in the same tabernacle, soaring
|PPage_154
|p1 in the same heaven, seated upon the same throne, uttering the
same speech, and proclaiming the same Faith. Such is the unity of
those Essences of being, those Luminaries of infinite and
immeasurable splendour. Wherefore, should one of these
Manifestations of Holiness proclaim saying: "I am the return of all
the Prophets," He verily speaketh the truth. In like manner, in
every subsequent Revelation, the return of the former Revelation
is
a fact, the truth of which is firmly established. Inasmuch as the
return of the Prophets of God, as attested by verses and
traditions, hath been conclusively demonstrated, the return of
their chosen ones also is therefore definitely proven. This return
is too manifest in itself to require any evidence or proof. For
instance, consider that among the Prophets was Noah. When He was
invested with the robe of Prophethood, and was moved by the Spirit
of God to arise and proclaim His Cause, whoever believed in Him and
acknowledged His Faith, was endowed with the grace of a new life.
Of him it could be truly said that he was reborn and revived,
inasmuch as previous to his belief in God and his acceptance of His
Manifestation, he had set his affections on the things of the
world, such as attachment to earthly goods, to
|PPage_155
|p1 wife, children, food, drink,
and the like, so much so that in the day-time and in the night
season his one concern had been to amass riches and procure for
himself the means of enjoyment and pleasure. Aside from these
things, before his partaking of the reviving waters of faith, he
had been so wedded to the traditions of his forefathers, and so
passionately devoted to the observance of their customs and laws,
that he would have preferred to suffer death rather than violate
one letter of those superstitious forms and manners current amongst
his people. Even as the people have cried: "Verily we found our
fathers with a faith, and verily, in their footsteps we follow."
|p2   These same people, though wrapt in all these veils of
limitation, and despite the restraint of such observances, as soon
as they drank the immortal draught of faith, from the cup of
certitude, at the hand of the Manifestation of the All-Glorious,
were so transformed that they would renounce for  is sake their
kindred, their substance, their lives, their beliefs, yea, all else
save God! So overpowering was their yearning for God, so uplifting
their transports of ecstatic delight, that the world and
|PPage_156
|p1 all that is therein faded before their eyes into nothingness.
Have not this people exemplified the mysteries of "rebirth" and
"return"? Hath it not been witnessed that these same people, ere
they were endued with the new and wondrous grace of God, sought
through innumerable devices, to ensure the protection of their
lives against destruction? Would not a thorn fill them with terror,
and the sight of a fox put them to flight? But once having been
honoured with God's supreme distinction, and having been vouchsafed
His bountiful grace, they would, if they were able, have freely
offered up ten thousand lives in His path! Nay, their blessed
souls, contemptuous of the cage of their bodies, would yearn for
deliverance. A single warrior of that host would face and fight a
multitude! And yet, how could they, but for the transformation
wrought in their lives, be capable of manifesting such deeds which
are contrary to the ways of men and incompatible with their worldly
desires?
|p2   It is evident that nothing short of this mystic
transformation
could cause such spirit and behaviour, so utterly unlike their
previous habits and manners, to be made manifest in the world
of
|PPage_157
|p1 being. For their agitation was turned into peace, their
doubt into certitude, their timidity into courage. Such is the
potency of the Divine Elixir, which, swift as the twinkling of an
eye, transmuteth the souls of men!
|p2   For instance, consider the substance of copper. Were it to
be
protected in its own mine from becoming solidified, it would,
within the space of seventy years, attain to the state of gold.
There are some, however, who maintain that copper itself is gold,
which by becoming solidified is in a diseased condition, and hath
not therefore reached its own state.
|p3  Be that as it may, the real elixir will, in one instant, cause
the substance of copper to attain the state of gold, and will
traverse the seventy-year stages in a single moment. Could this
gold be called copper? Could it be claimed that it hath not
attained the state of gold, whilst the touch-stone is at hand to
assay it and distinguish it from copper?
|p4  Likewise, these souls, through the potency of the Divine
Elixir, traverse, in the twinkling of an eye, the world of dust and
advance into the realm of holiness; and with one step cover the
earth of limitations and reach the domain of the Placeless. It
|PPage_158
|p1 behooveth thee to exert thine utmost to attain unto this
Elixir which, in one fleeting breath, causeth the west of ignorance
to reach the east of knowledge, illuminates the darkness of night
with the resplendence of the morn, guideth the wanderer in the
wilderness of doubt to the well-spring of the Divine Presence and
Fount of certitude, and conferreth upon mortal souls the honour of
acceptance into the Ridvan of immortality. Now, could this gold be
thought to be copper, these people could likewise be thought to be
the same as before they were endowed with faith.
|p2   O brother, behold how the inner mysteries of "rebirth," of
"return," and of "resurrection" have each, through these
all-sufficing, these unanswerable, and conclusive utterances, been
unveiled and unravelled before thine eyes. God grant that through
His gracious and invisible assistance, thou mayest divest thy body
and soul of the old garment, and array thyself with the new and
imperishable attire.
|p3  Therefore, those who in every subsequent Dispensation preceded
the rest of mankind in embracing the Faith of God, who quaffed the
clear waters of knowledge at the hand of the divine Beauty, and
attained the loftiest summits of faith
|PPage_159
|p1 and certitude, these can be regarded, in name, in reality, in
deeds, in words, and in rank, as the "return" of those who in a
former Dispensation had achieved similar distinctions. For
whatsoever the people of a former Dispensation have manifested, the
same hath been shown by the people of this latter generation.
Consider the rose: whether it blossometh in the East or in the
West, it is none the less a rose. For what mattereth in this
respect is not the outward shape and form of the rose, but rather
the smell and fragrance which it doth impart.
|p2   Purge thy sight, therefore, from all earthly limitations,
that
thou mayest behold them all as the bearers of one Name, the
exponents of one Cause, the manifestations of one Self, and the
revealers of one Truth, and that thou mayest apprehend the mystic
"return" of the Words of God as unfolded by these utterances.
Reflect for a while upon the behaviour of the companions of the
Muhammadan Dispensation. Consider how, through the reviving breath
of Muhammad, they were cleansed from the defilements of earthly
vanities, were delivered from selfish desires, and were detached
from all else but Him. Behold how they preceded all the
|PPage_160
|p1 peoples of the earth in attaining unto His holy Presence - the
Presence of God Himself - how they renounced the world and all that
is therein, and sacrificed freely and joyously their lives at the
feet of that Manifestation of the All-Glorious. And now, observe
the "return" of the self-same determination, the self-same
constancy and renunciation, manifested by the companions of the
Point of the Bayan. Thou hast witnessed how these companions have,
through the wonders of the grace of the Lord of Lords, hoisted the
standards of sublime renunciation upon the inaccessible heights of
glory. These Lights have proceeded from but one Source, and these
fruits are the fruits of one Tree. Thou canst discern neither
difference nor distinction among them. All this is by the grace of
God! On whom He will, He bestoweth His grace. Please God, that we
avoid the land of denial, and advance into the ocean of acceptance,
so that we may perceive, with an eye purged from all conflicting
elements, the worlds of unity and diversity, of variation and
oneness, of limitation and detachment, and wing our flight unto the
highest and innermost sanctuary of the inner meaning of the Word
of God.
|PPage_161
|p1 From these statements therefore it hath been made evident and
manifest that should a Soul in the "End that knoweth no end" be
made manifest, and arise to proclaim and uphold a Cause which in
"the Beginning that hath no beginning" another Soul had proclaimed
and upheld, it can be truly declared of Him Who is the Last and of
Him Who was the First that they are one and the same, inasmuch as
both are the Exponents of one and the same Cause. For this reason,
hath the Point of the Bayan - may the life of all else but Him be
His sacrifice! - likened the Manifestations of God unto the sun
which, though it rise from the "Beginning that hath no beginning"
until the "End that knoweth no end," is none the less the same sun.
Now, wert thou to say, that this sun is the former sun, thou
speakest the truth; and if thou sayest that this sun is the
"return" of that sun, thou also speakest the truth. Likewise, from
this statement it is made evident that the term "last" is
applicable to the "first," and the term "first" applicable to the
"last;" inasmuch as both the "first" and the "last" have risen to
proclaim one and the same Faith.
|p2   Notwithstanding the obviousness of this theme, in the eyes
of
those that have quaffed the wine of
|PPage_162
|p1 knowledge and certitude, yet how many are those who, through
failure to understand its meaning, have allowed the term "Seal of
the Prophets" to obscure their understanding, and deprive them of
the grace of all His manifold bounties! Hath not Muhammad, Himself,
declared: "I am all the Prophets?" Hath He not said as We have
already mentioned: "I am Adam, Noah, Moses, and Jesus?" Why should
Muhammad, that immortal Beauty, Who hath said: "I am the first
Adam" be incapable of saying also: "I am the last Adam"? For even
as He regarded Himself to be the "First of the Prophets" - that is
Adam - in like manner, the "Seal of the Prophets" is also
applicable unto that Divine Beauty. It is admittedly obvious that
being the "First of the Prophets," He likewise is their "Seal."
|p2   The mystery of this theme hath, in this Dispensation, been
a
sore test unto all mankind. Behold, how many are those who,
clinging unto these words, have disbelieved Him Who is their true
Revealer. What, We ask, could this people presume the terms "first"
and "last" - when referring to God - glorified be His Name! - to
mean? If they maintain that these terms bear reference to
|PPage_163
|p1 this material universe, how could it be possible, when the
visible order of things is still manifestly existing? Nay, in this
instance, by "first" is meant no other than the "last" and by
"last" no other than the "first."
|p2   Even as in the "Beginning that hath no beginnings" the term
"last" is truly applicable unto Him who is the Educator of the
visible and of the invisible, in like manner, are the terms "first"
and "last" applicable unto His Manifestations. They are at the same
time the Exponents of both the "first" and the "last." Whilst
established upon the seat of the "first," they occupy the throne
of the "last." Were a discerning eye to be found, it will readily
perceive that the exponents of the "first" and the "last," of the
"manifest" and the "hidden," of the "beginning" and the "seal" are
none other than these holy Beings, these Essences of Detachment,
these divine Souls. And wert thou to soar in the holy realm of "God
was alone, there was none else besides Him," thou wilt find in that
Court all these names utterly non-existent and completely
forgotten. Then will thine eyes no longer be obscured by these
veils, these terms, and allusions. How ethereal and lofty is this
station, unto which
|PPage_164
|p1 even Gabriel, unshepherded, can never
attain, and the Bird of Heaven, unassisted, can never reach!
|p2   And, now, strive thou to comprehend the meaning of this
saying
of 'Ali, the Commander of the Faithful: "Piercing the veils of
glory, unaided." Among these "veils of glory" are the divines and
doctors living in the days of the Manifestation of God, who,
because of their want of discernment and their love and eagerness
for leadership, have failed to submit to the Cause of God, nay,
have even refused to incline their ears unto the divine Melody.
"They have thrust their fingers into their ears." And the people
also, utterly ignoring God and taking them for their masters, have
placed themselves unreservedly under the authority of these pompous
and hypocritical leaders, for they have no sight, no hearing, no
heart, of their own to distinguish truth from falsehood.
|p3  Notwithstanding the divinely-inspired admonitions of all the
Prophets, the Saints, and Chosen ones of God, enjoining the people
to see with their own eyes and hear with their own ears, they have
disdainfully rejected their counsels and have blindly followed,
and will continue to follow, the
|PPage_165
|p1 leaders of their Faith.
Should a poor and obscure person, destitute of the attire of men
of learning, address them saying: "Follow ye, O people! the
Messengers of God," they would, greatly surprised at such a
statement, reply: "What! Meanest thou that all these divines, all
these exponents of learning, with all their authority, their pomp
and pageantry, have erred, and failed to distinguish truth from
falsehood? Dost thou, and people like thyself, pretend to have
comprehended that which they have not understood?" If numbers and
excellence of apparel be regarded as the criterions of learning and
truth, the peoples of a bygone age, whom those of today have never
surpassed in numbers, magnificence and power, should certainly be
accounted a superior and worthier people.
|p2   It is clear and evident that whenever the Manifestations of
Holiness were revealed, the divines of their day have hindered the
people from attaining unto the way of truth. To this testify the
records of all the scriptures and heavenly books. Not one Prophet
of God was made manifest Who did not fall a victim to the
relentless hate, to the denunciation,
|PPage_166
|p1 denial, and execration of the clerics of His day! Woe unto them
for the iniquities their hands have formerly wrought! Woe unto them
for that which they are now doing! What veils of glory more
grievous than these embodiments of error! By the righteousness of
God! to pierce such veils is the mightiest of all acts, and to rend
them asunder the most meritorious of all deeds! May God assist us
and assist you, O concourse of the Spirit! that perchance ye may
in
the time of His Manifestation be graciously aided to perform such
deeds, and may in His days attain unto the Presence of God.
|p2   Furthermore, among the "veils of glory" are such terms as the
"Seal of the Prophets" and the like, the removal of which is a
supreme achievement in the sight of these base-born and erring
souls. All, by reason of these mysterious sayings, these grievous
"veils of glory," have been hindered from beholding the light of
truth. Have they not heard the melody of that bird of Heaven,
uttering this mystery: "A thousand Fatimihs I have espoused, all
of whom were the daughters of Muhammad, Son of 'Abdu'llah, the
'Seal of the
|PPage_167
|p1 Prophets?'" Behold, how many are the mysteries
that lie as yet unravelled within the tabernacle of the knowledge
of God, and how numerous the gems of His wisdom that are still
concealed in His inviolable treasuries! Shouldest thou ponder this
in thine heart, thou wouldst realize that His handiwork knoweth
neither beginning nor end. The domain of His decree is too vast for
the tongue of mortals to describe, or for the bird of the human
mind to traverse; and the dispensations of His providence are too
mysterious for the mind of man to comprehend. His creation no end
hath overtaken, and it hath ever existed from the "Beginning that
hath no beginning"; and the Manifestations of His Beauty no
beginning hath beheld, and they will continue to the "End that
knoweth no end." Ponder this utterance in thine heart, and reflect
how it is applicable unto all these holy Souls.
|p2   Likewise, strive thou to comprehend the meaning of the melody
of that eternal beauty, Husayn, son of 'Ali, who, addressing
Salman, spoke words such as these: "I was with a thousand Adams,
the interval between each and the next Adam was fifty thousand
years, and to each one of these I declared
|PPage_168
|p1 the Successorship conferred upon my father." He then recounteth
certain details, until he saith: "I have fought one thousand
battles in the path of God, the least and most insignificant of
which was like the battle of Khaybar, in which battle my father
fought and contended against the infidels." Endeavour now to
apprehend from these two traditions the mysteries of "end,"
"return," and "creation without beginning or end."
|p2   O my beloved! Immeasurably exalted is the celestial Melody
above the strivings of human ear to hear or mind to grasp its
mystery! How can the helpless ant step into the court of the
All-Glorious? And yet, feeble souls, through lack of understanding,
reject these abstruse utterances, and question the truth of such
traditions. Nay, none can comprehend them save those that are
possessed of an understanding heart. Say, He is that End for Whom
no end in all the universe can be imagined, and for Whom no
beginning in the world of creation can be conceived. Behold, O
concourse of the earth, the splendours of the End, revealed in the
Manifestations of the Beginning!
|p3  How strange! These people with one hand cling to those verses
of the Qur'an and those traditions
|PPage_169
|p1 of the people of certitude
which they have found to accord with their inclinations and
interests, and with the other reject those which are contrary to
their selfish desires. "Believe ye then part of the Book, and deny
part?" How could ye judge that which ye understand not? Even as the
Lord of being hath in His unerring Book, after speaking of the
"Seal" in His exalted utterance: "Muhammad is the Apostle of God
and the Seal of the Prophets," hath revealed unto all people the
promise of "attainment unto the divine Presence." To this
attainment to the presence of the immortal King testify the verses
of the Book, some of which We have already mentioned. The one true
God is My witness! Nothing more exalted or more explicit than
"attainment unto the divine Presence" hath been revealed in the
Qur'an. Well is it with him that hath attained thereunto, in the
day wherein most of the people, even as ye witness, have turned
away therefrom.
|p2   And yet, through the mystery of the former verse, they have
turned away from the grace promised by the latter, despite the fact
that "attainment unto the divine Presence" in the "Day of
Resurrection"
|PPage_170
|p1 is explicitly stated in the Book. It hath been
demonstrated and definitely established, through clear evidences,
that by "Resurrection" is meant the rise of the Manifestation of
God to proclaim His Cause, and by "attainment unto the divine
Presence" is meant attainment unto the presence of His Beauty in
the person of His Manifestation. For verily, "No vision taketh in
Him, but He taketh in all vision." Notwithstanding all these
indubitable facts and lucid statements, they have foolishly clung
to the term "seal," and remained utterly deprived of the
recognition of Him Who is the Revealer of both the Seal and the
Beginning, in the day of His presence. "If God should chastise men
for their perverse doings, He would not leave upon the earth a
moving thing! But to an appointed time doth He respite them." But
apart from all these things, had this people attained unto a drop
of the crystal streams flowing from the words: "God doeth
whatsoever He willeth, and ordaineth whatsoever He pleaseth," they
would not have raised any unseemly cavils, such as these, against
the focal Center of His Revelation. The Cause of God, all deeds and
words, are held
|PPage_171
|p1 within the grasp of His power. "All things
lie imprisoned within the hollow of His mighty Hand; all things are
easy and possible unto Him." He accomplisheth whatsoever He
willeth, and doeth all that He desireth. "Whoso sayeth 'why' or
'wherefore' hath spoken blasphemy!" Were these people to shake off
the slumber of negligence and realize that which their hands have
wrought, they would surely perish, and would of their own accord
cast themselves into fire - their end and real abode. Have they not
heard that which He hath revealed: "He shall not be asked of His
doings?" in the light of these utterances, how can man be so bold
as to question Him, and busy himself with idle sayings?
|p2   Gracious God! So great is the folly and perversity of the
people, that they have turned their face toward their own thoughts
and desires, and have turned their back upon the knowledge and will
of God - hallowed and glorified be His name!
|p3  Be fair: Were these people to acknowledge the truth of these
luminous words and holy allusions, and recognize God as "Him that
doeth whatsoever He pleaseth," how could they continue to cleave
|PPage_172
|p1 unto these glaring absurdities? Nay, with all their soul,
they would accept and submit to whatsoever He saith. I swear by
God! But for the divine Decree, and the inscrutable dispensations
of Providence, the earth itself would have utterly destroyed all
this people! "He will, however, respite them until the appointed
time of a known day."
|p2   Twelve hundred and eighty years have passed since the dawn
of
the Muhammadan Dispensation, and with every break of day, these
blind and ignoble people have recited their Qur'an, and yet have
failed to grasp one letter of that Book! Again and again they read
those verses which clearly testify to the reality of these holy
themes, and bear witness to the truth of the Manifestations of
eternal Glory, and still apprehend not their purpose. They have
even failed to realize, all this time, that, in every age, the
reading of the scriptures and holy books is for no other purpose
except to enable the reader to apprehend their meaning and unravel
their innermost mysteries. Otherwise reading, without
understanding, is of no abiding profit unto man.
|p3  And it came to pass that on a certain day a needy man came to
visit this Soul, craving for the ocean
|PPage_173
|p1 of His knowledge.
While conversing with him, mention was made concerning the signs
of the Day of Judgment, Resurrection, Revival, and Reckoning. He
urged Us to explain how, in this wondrous Dispensation, the peoples
of the world were brought to a reckoning, when none were made
aware of it. Thereupon, We imparted unto him, according to the
measure of his capacity and understanding, certain truths of
Science and ancient Wisdom. We then asked him saying: "Hast thou
not read the Qur'an, and art thou not aware of this blessed verse:
'On that day shall neither man nor spirit be asked of his Sin?'
Dost thou not realize that by 'asking' is not meant asking by
tongue or speech, even as the verse itself doth indicate and prove?
For afterward it is said: 'By their countenance shall the sinners
be known, and they shall be seized by their forelocks and their
feet.'
|p2   Thus the peoples of the world are judged by their
countenance.
By it, their misbelief, their faith, and their iniquity are all
made manifest. Even as it is evident in this day how the people of
error are, by their countenance, known and distinguished
|PPage_174
|p1 from the followers of divine Guidance. Were these people,
wholly for the sake of God and with no desire but His
good-pleasure, to ponder the verses of the Book in their heart,
they would of a certainty find whatsoever they seek. In its verses
would they find revealed and manifest all the things, be they great
or small, that have come to pass in this Dispensation. They would
even recognize in them references unto the departure of the
Manifestations of the names and attributes of God from out their
native land; to the opposition and disdainful arrogance of
government and people; and to the dwelling and establishment of the
Universal Manifestation in an appointed and specially designated
land. No man, however, can comprehend this except he who is
possessed of an understanding heart.
|p2   We seal Our theme with that which was formerly revealed unto
Muhammad that the seal thereof may shed the fragrance of that holy
musk which leadeth men unto the Ridvan of unfading splendour. He
said, and His Word is the truth: "And God calleth to the Abode of
Peace; and He guideth whom He will into the right way."
|PPage_175
|p1 "For them is an Abode of Peace with their Lord! and He shall
be
their Protector because of their works." This He hath revealed that
His grace may encompass the world. Praise be to God, the
Lord of all being!
|p2   We have variously and repeatedly set forth the meaning of
every theme, that perchance every soul, whether high or low, may
obtain, according to his measure and capacity, his share and
portion thereof. Should he be unable to comprehend a certain
argument, he may, thus, by referring unto another, attain his
purpose. "That all sorts of men may know where to quench their
thirst."
|p3  By God! This Bird of Heaven, now dwelling upon the dust, can,
besides these melodies, utter a myriad songs, and is able, apart
from these utterances, to unfold innumerable mysteries. Every
single note of its unpronounced utterances is immeasurably exalted
above all that hath already been revealed, and immensely glorified
beyond that which hath streamed from this Pen. Let the future
disclose the hour when the Brides of inner meaning, will, as
decreed by the Will of God, hasten forth, unveiled, out of their
mystic mansions,
|PPage_176
|p1 and manifest themselves in the ancient realm
of being. Nothing whatsoever is possible without His permission;
no power can endure save through His power, and there is none other
God but He. His is the world of creation, and His the Cause of God.
All proclaim His Revelation, and all unfold the mysteries of His
Spirit.
|p2   We have already in the foregoing pages assigned two stations
unto each of the Luminaries arising from the Daysprings of eternal
holiness. One of these stations, the station of essential unity,
We have already explained. "No distinction do We make between any
of them." The other is the station of distinction, and pertaineth
to the world of creation and to the limitations thereof. In this
respect, each Manifestation of God hath a distinct individuality,
a definitely prescribed mission, a predestined Revelation, and
specially designated limitations. Each one of them is known by a
different name, is characterized by a special attribute, fulfils
a definite Mission, and is entrusted with a particular Revelation.
Even as He saith: "Some of the Apostles We have caused to excel the
others. To some God hath spoken, some He hath raised and exalted.
And to Jesus, Son of Mary, We gave
|PPage_177
|p1 manifest signs, and We
strengthened Him with the Holy Spirit."
|p2   It is because of this difference in their station and mission
that the words and utterances flowing from these Well-springs of
divine knowledge appear to diverge and differ. Otherwise, in the
eyes of them that are initiated into the mysteries of divine
wisdom, all their utterances are in reality but the expressions of
one Truth. As most of the people have failed to appreciate those
stations to which We have referred, they therefore feel perplexed
and dismayed at the varying utterances pronounced by Manifestations
that are essentially one and the same.
|p3  It hath ever been evident that all these divergences of
utterance are attributable to differences of station. Thus, viewed
from the standpoint of their oneness and sublime detachment, the
attributes of Godhead, Divinity, Supreme Singleness, and Inmost
Essence, have been and are applicable to those Essences of being,
inasmuch as they all abide on the throne of divine Revelation, and
are established upon the seat of divine Concealment. Through their
appearance the Revelation of God
|PPage_178
|p1 is made manifest, and by
their countenance the Beauty of God is revealed. Thus it is that
the accents of God Himself have been heard uttered by these
Manifestations of the divine Being.
|p2   Viewed in the light of their second station - the station of
distinction, differentiation, temporal limitations, characteristics
and standards, - they manifest absolute servitude, utter
destitution and complete self-effacement. Even as He saith: "I am
the servant of God. I am but a man like you."
|p3  From these incontrovertible and fully demonstrated statements
strive thou to apprehend the meaning of the questions thou hast
asked, that thou mayest become steadfast in the Faith of God, and
not be dismayed by the divergences in the utterances of His
Prophets and Chosen Ones.
|p4  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
|PPage_179
|p1 Thine!" And also He saith: "In truth, they who plighted
fealty unto thee, really plighted that fealty unto God." And were
any of them to voice the utterance: "I am the Messenger of God,"
He also speaketh the truth, the indubitable truth. Even as He
saith: "Muhammad is not the father of any man among you, but He is
the Messenger of God." Viewed in this light, they are all but
Messengers of that ideal King, that unchangeable Essence. And were
they all to proclaim: "I am the Seal of the Prophets," they verily
utter but the truth, beyond the faintest shadow of doubt. For they
are all but one person, one soul, one spirit, one being, one
revelation. They are all the manifestation of the "Beginning" and
the "End," the "First" and the "Last," the "Seen" and "Hidden" -
all of which pertain to Him Who is the innermost Spirit of Spirits
and eternal Essence of Essences. And were they to say: "We are the
servants of God," this also is a manifest and indisputable fact.
For they have been made manifest in the uttermost state of
servitude, a servitude the like of which no man can possibly
attain. Thus in moments in which these Essences of being were
deeply
|PPage_180
|p1 immersed beneath the oceans of ancient and everlasting
holiness, or when they soared to the loftiest  summits of divine
mysteries, they claimed their utterance to be the Voice of
divinity, the Call of God Himself. Were the eye of discernment to
be opened, it would recognize that in this very state, they have
considered themselves utterly effaced and non-existent in the face
of Him Who is the All-Pervading, the Incorruptible. Methinks, they
have regarded themselves as utter nothingness, and seemed their
mention in that Court an act of blasphemy. For the slightest
whispering of self, within such a Court, is an evidence of
self-assertion and independent existence. In the eyes of them that
have attained unto that Court, such a suggestion is itself a
grievous transgression. How much more grievous would it be, were
aught else to be mentioned in that Presence, were man's heart, his
tongue, his mind, or his soul, to be busied with  anyone but the
Well-Beloved, were his eyes to behold any countenance other than
His beauty, were his ear to be inclined to any melody but His
voice, and were his feet to tread any way but His way.
|p2   In this day the breeze of God is wafted, and His Spirit hath
pervaded all things. Such is the outpouring
|PPage_181
|p1 of His grace that
the pen is stilled and the tongue is speechless.
|p2   By virtue of this station, they have claimed for themselves
the Voice of Divinity and the like, whilst by virtue of their
station of Messengership, they have declared themselves the
Messengers of God. In every instance they have voiced an utterance
that would conform to the requirements of the occasion, and have
ascribed all these declarations to Themselves, declarations ranging
from the realm of divine Revelation to the realm of creation, and
from the domain of Divinity even unto the domain of earthly
existence. Thus it is that whatsoever be their utterance, whether
it pertain to the realm of Divinity, Lordship, Prophethood,
Messengership, Guardianship, Apostleship or Servitude, all is true,
beyond the shadow of a doubt. Therefore, these sayings which We
have quoted in support of Our argument must be attentively
considered, that the divergent utterances of the Manifestations of
the Unseen and Daysprings of Holiness may cease to agitate the soul
and perplex the mind.
|p3  Those words uttered by the Luminaries of Truth must needs be
pondered, and should their
|PPage_182
|p1 significance be not grasped,
enlightenment should be sought from the Trustees of the
depositories of Knowledge, that these may expound their meaning,
and unravel their mystery. For it behooveth no man to interpret the
holy words according to his own imperfect understanding, nor,
having found them to be contrary to his inclination and desires,
to reject and repudiate their truth. For such, today, is the manner
of the divines and doctors of the age, who occupy the seats of
knowledge and learning, and who have named ignorance knowledge, and
called oppression justice. Were these to ask the Light of Truth
concerning those images which their idle fancy hath carved, and
were they to find His answer inconsistent with their own
conceptions and their own understanding of the Book, they would
assuredly denounce Him Who is the Mine and Wellhead of all
Knowledge as the very negation of understanding. Such things have
happened in every age.
|p2   For instance, when Muhammad, the Lord of being, was
questioned
concerning the new moons, He, as bidden by God, made reply: "They
are periods appointed unto men." Thereupon, they
|PPage_183
|p1 that heard Him denounced Him as an ignorant man.
|p2   Likewise, in the verse concerning the "Spirit," He saith:
"And
they will ask Thee of the Spirit. Say, 'the Spirit proceedeth at
My Lord's command.'" As soon as Muhammad's answer was given, they
all clamorously protested, saying: "Lo! an ignorant man who knoweth
not what the Spirit is, calleth Himself the Revealer of divine
Knowledge!" And now behold the divines of the age who, because of
their being honoured by His name, and finding that their fathers
have acknowledged His Revelation, have blindly submitted to His
truth. Observe, were this people today to receive such answers in
reply to such questionings, they would unhesitatingly reject and
denounce them - nay, they would again utter the self-same cavils,
even as they have uttered them in this day. All
this,notwithstanding the fact that these Essences of being are
immensely exalted above such fanciful images, and are immeasurably
glorified beyond all these vain sayings and above the comprehension
of every understanding heart. Their so-called learning, when
compared with that Knowledge, is utter falsehood, and all their
understanding naught but
|PPage_184
|p1 blatant error. Nay, whatsoever
proceedeth from these Mines of divine Wisdom and these Treasuries
of eternal knowledge is truth, and naught else but the truth. The
saying: "Knowledge is one point, which the foolish have multiplied"
is a proof of Our argument, and the tradition: "Knowledge is a
light which God sheddeth into the heart of whomsoever He willeth"
a confirmation of Our statement.
|p2   Inasmuch as they have not apprehended the meaning of
Knowledge, and have called by that name those images fashioned by
their own fancy and which have sprung from the embodiments of
ignorance, they therefore have inflicted upon the Source of
Knowledge that which thou hast heard and witnessed.
|p3  For instance, a certain man, reputed for his learning and
attainments, and accounting himself as one of the pre-eminent
leaders of his people, hath in his book denounced and vilified all
the exponents of true learning. This is made abundantly clear by
his explicit statements as well as by his allusions throughout his
book. As We had frequently heard about him, We purposed to read
|PPage_185
|p1 some of his works. Although We never felt disposed to peruse
other peoples' writings, yet as some had questioned Us concerning
him, We felt it necessary to refer to his books, in order that We
might answer Our questioners with knowledge and understanding. His
works, in the Arabic tongue, were, however, not available, until
one day a certain man informed Us that one of his compositions,
entitled Irshadu'l-'Avam, could be found in this city. From this
title We perceived the odour of conceit and vainglory, inasmuch as
he hath imagined himself a learned man and regarded the rest of the
people ignorant. His worth was in fact made known by the very title
he had chosen for his book. It became evident that its author was
following the path of self and desire, and was lost in the
wilderness of ignorance and folly. Methinks, he had forgotten the
well-known tradition which sayeth: "Knowledge is all that is
knowable; and might and power, all creation." Notwithstanding, We
sent for the book, and kept it with Us a few days. It was probably
referred to twice. The second time, We accidentally came upon the
story of the "Mi'raj" of Muhammad, of
|PPage_186
|p1 Whom was spoken: "But for Thee, I would not have created the
spheres." We noticed that he had enumerated some twenty or more
sciences, the knowledge of which he considered to be essential for
the comprehension of the mystery of the "Mi'raj". We gathered from
his statements that unless a man be deeply versed in them all, he
can never attain to a proper understanding of this transcendent and
exalted theme. Among the specified sciences were the science of
metaphysical abstractions, of alchemy, and natural magic. Such vain
and discarded learnings, this man hath regarded as the
pre-requisites of the understanding of the sacred and abiding
mysteries of divine Knowledge.
|p2   Gracious God! Such is the measure of his understanding. And
yet, behold what cavils and calumnies he hath heaped upon those
Embodiments of God's infinite knowledge! How well and true is the
saying: "Flingest thou thy calumnies unto the face of Them Whom the
one true God hath made the Trustees of the treasures of His seventh
sphere?" Not one understanding heart or mind, not one among the
wise and learned, hath taken notice of these preposterous
statements. And yet, how clear and evident it is to every
discerning
|PPage_187
|p1 heart that this so-called learning is and hath
ever been, rejected by Him Who is the one true God. How can the
knowledge of these sciences, which are so contemptible in the eyes
of the truly learned, be regarded as essential to the apprehension
of the mysteries of the "Mi'raj," whilst the Lord of the  Mi'raj"
Himself was never burdened with a single letter of these limited
and obscure learnings, and never defiled His radiant heart with any
of these fanciful illusions? How truly hath he said: "All human
attainment moveth upon a lame ass, whilst Truth, riding upon the
wind, darteth across space." By the righteousness of God! Whoso
desireth to fathom the mystery of this "Mi'raj," and craveth a drop
from this ocean, if the mirror of his heart be already obscured by
the dust of these learnings, he must needs cleanse and purify it
ere the light of this mystery can be reflected therein.
|p2   In this day, they that are submerged beneath the ocean of
ancient Knowledge, and dwell within the ark of divine wisdom,
forbid the people such idle pursuits. Their shining breasts are,
praise be to God, sanctified from every trace of such learning, and
are exalted above such grievous veils. We have
|PPage_188
|p1 consumed this densest of all veils, with the fire of the love
of the Beloved - the veil referred to in the saying: "The most
grievous of all veils is the veil of knowledge." Upon its ashes,
We
have reared the tabernacle of divine knowledge. We have, praise be
to God, burned the "veils of glory" with the fire of the beauty of
the Best-Beloved. We have driven from the human heart all else but
Him Who is the Desire of the world, and glory therein. We cleave
to
no knowledge but His Knowledge, and set our hearts on naught save
the effulgent glories of His light.
|p2   We were surprised exceedingly when We observed that his one
purpose was to make the people realize that all these learnings
were possessed by him. And yet, I swear by God that not one breath,
blowing from the meads of divine knowledge, hath ever been wafted
upon his soul, nor hath he ever unravelled a single mystery of
ancient wisdom. Nay, were the meaning of Knowledge ever to be
expounded unto him, dismay would fill his heart, and his whole
being would shake to its foundation. Notwithstanding his base and
senseless statements, behold to what heights of extravagance his
claims have reached!
|PPage_189
|p1 Gracious God! How great is Our amazement at the way the people
have gathered around him, and have borne allegiance to his person!
Content with transient dust, these people have turned their face
unto it, and cast behind their backs Him Who is the Lord of Lords.
Satisfied with the croaking of the crow and enamoured with the
visage of the raven, they have renounced the melody of the
nightingale and the charm of the rose. What unspeakable fallacies
the perusal of this pretentious book hath revealed! They are too
unworthy for any pen to describe, and too base for one moment's
attention. Should a touchstone be found, however, it would
instantly distinguish truth from falsehood, light from darkness,
and sun from shadow.
|p2   Among the sciences which this pretender hath professed is
that
of alchemy. We cherish the hope that either a king or a man of
preeminent power may call upon him to translate this science from
the realm of fancy to the domain of fact and from the plane of mere
pretension to that of actual achievement. Would that this unlearned
and humble Servant, who never laid any pretension to such things,
nor even regarded them as the criterion of true knowledge, might
undertake the same
|PPage_190
|p1 task, that thereby the truth might be
known and distinguished from falsehood. But of what avail! All this
generation could offer Us were wounds from its darts, and the only
cup it proffered to Our lips was the cup of its venom. On our neck
We still bear the scar of chains, and upon Our body are imprinted
the evidences of an unyielding cruelty.
|p2   And as to this man's attainments, his ignorance,
understanding
and belief, behold what the Book which embraceth all things hath
revealed; "Verily, the tree of Zaqqum shall be the food of the
Athim." And then follow certain verses, until He saith: "Taste
this, for thou forsooth art the mighty Karim!" Consider how clearly
and explicitly he hath been described in God's incorruptible Book!
This man, moreover, feigning humility, hath in his own book
referred to himself as the "athim servant": "Athim" in the Book of
God, mighty among the common herd, "Karim" in name!
|p3  Ponder the blessed verse, so that the meaning of the words:
"There is neither a thing green nor sere
|PPage_191
|p1 but it is noted in the unerring Book," may be imprinted upon
the tablet of thy heart. Notwithstanding, a multitude bear him
allegiance. They have rejected the Moses of knowledge and justice,
and clung to the Samiri of ignorance. They have turned away their
eyes from the Day-star of truth which shineth in the divine and
everlasting heaven, and have utterly ignored its splendour.
|p2   O my brother! A divine Mine only can yield the gems of divine
knowledge, and the fragrance of the mystic Flower can be inhaled
only in the ideal Garden, and the lilies of ancient wisdom can
blossom nowhere except in the city of a stainless heart. "In a rich
soil, its plants spring forth abundantly by permission of its Lord,
and in that soil which is bad, they spring forth but scantily."
|p3  Inasmuch as it hath been clearly shown that only those who are
initiated into the divine mysteries can comprehend the melodies
uttered by the Bird of Heaven, it is therefore incumbent upon every
one to seek enlightenment from the illumined in heart and from the
Treasuries of divine mysteries
|PPage_192
|p1 regarding the intricacies of
God's Faith and the abstruse allusions in the utterances of the
Day-springs of Holiness. Thus will these mysteries be unravelled,
not by the aid of acquired learning, but solely through the
assistance of God and the outpourings of His grace. "Ask ye,
therefore, of them that have the custody of the Scriptures, if ye
know it not."
|p2   But, O my brother, when a true seeker determines to take the
step of search in the path leading to the knowledge of the Ancient
of Days, he must, before all else, cleanse and purify his heart,
which is the seat of the revelation of the inner mysteries of God,
from the obscuring dust of all acquired knowledge, and the
allusions of the embodiments of satanic fancy. He must purge his
breast, which is the sanctuary of the abiding love of the Beloved,
of every defilement, and sanctify his soul from all that pertaineth
to water and clay, from all shadowy and ephemeral attachments. He
must so cleanse his heart that no remnant of either love or hate
may linger therein, lest that love blindly incline him to error,
or that hate repel him away from the truth. Even as thou dost
witness in this
|PPage_193
|p1 day how most of the people, because of such
love and hate, are bereft of the immortal Face, have strayed far
from the Embodiments of the divine mysteries, and, shepherdless,
are roaming through the wilderness of oblivion and error. That
seeker must at all times put his trust in God, must renounce the
peoples of the earth, detach himself from the world of dust, and
cleave unto Him Who is the Lord of Lords. He must never seek to
exalt himself above any one, must wash away from the tablet of his
heart every trace of pride and vainglory, must cling unto patience
and resignation, observe silence, and refrain from idle talk. For
the tongue is a smouldering fire, and excess of speech a deadly
poison. Material fire consumeth the body, whereas the fire of the
tongue devoureth both heart and soul. The force of the former
lasteth but for a time, whilst the effects of the latter endure a
century.
|p2   That seeker should also regard backbiting as grievous error,
and keep himself aloof from its dominion, inasmuch as backbiting
quencheth the light of the heart, and extinguisheth the life of the
soul. He should be content with little, and be freed from all
inordinate desire. He should
|PPage_194
|p1 treasure the companionship of
those that have renounced the world, and regard avoidance of
boastful and worldly people a precious benefit. At the dawn of
every day he should commune with God, and with all his soul
persevere in the quest of his Beloved. He should consume every
wayward thought with the flame of His loving mention, and, with the
swiftness of lightning, pass by all else save Him. He should
succour the dispossessed, and never withhold his favour from the
destitute. He should show kindness to animals, how much more unto
his fellow-man, to him who is endowed with the power of utterance.
He should not hesitate to offer up his life for his Beloved, nor
allow the censure of the people to turn him away from the Truth.
He should not wish for others that which he doth not wish for
himself, nor promise that which he doth not fulfil. With all his
heart should the seeker avoid fellowship with evil doers, and pray
for the remission of their sins. He should forgive the sinful, and
never despise his low estate, for none knoweth what his own end
shall be. How often hath a sinner, at the hour of death, attained
to the essence of faith, and, quaffing the immortal draught, hath
taken his flight unto the celestial Concourse. And how often hath
a devout believer,
|PPage_194
|p1 at the hour of his soul's ascension, been
so changed as to fall into the nethermost fire. Our purpose in
revealing these convincing and weighty utterances is to impress
upon the seeker that he should regard all else beside God as
transient, and count all things save Him, Who is the Object of all
adoration, as utter nothingness.
|p2   These are among the attributes of the exalted, and constitute
the hall-mark of the spiritually-minded. They have already been
mentioned in connection with the requirements of the wayfarers that
tread the Path of Positive Knowledge. When the detached wayfarer
and sincere seeker hath fulfilled these essential conditions, then
and only then can he be called a true seeker. Whensoever he hath
fulfilled the conditions implied in the verse: "Whoso maketh
efforts for Us," he shall enjoy the blessing conferred by the
words: "In Our ways shall We assuredly guide him."
|p3  Only when the lamp of search, of earnest striving, of longing
desire, of passionate devotion, of fervid love, of rapture, and
ecstasy, is kindled within the seeker's heart, and the breeze of
His
|PPage_196
|p1 loving-kindness is wafted upon his soul, will the
darkness of error be dispelled, the mists of doubts and misgivings
be dissipated, and the lights of knowledge and certitude envelop
his being. At that hour will the mystic Herald, bearing the joyful
tidings of the Spirit, shine forth from the City of God resplendent
as the morn, and, through the trumpet-blast of knowledge, will
awaken the heart, the soul, and the spirit from the slumber of
negligence. Then will the manifold favours and outpouring grace of
the holy and everlasting Spirit confer such new life upon the
seeker that he will find himself endowed with a new eye, a new ear,
a new heart, and a new mind. He will contemplate the manifest signs
of the universe, and will penetrate the hidden mysteries of the
soul. Gazing with the eye of God, he will perceive within every
atom a door that leadeth him to the stations of absolute certitude.
He will discover in all things the mysteries of divine Revelation
and the evidences of an everlasting manifestation.
|p2   I swear by God! Were he that treadeth the path of guidance
and
seeketh to scale the heights of righteousness to attain unto this
glorious and supreme station, he would inhale at a distance of
|PPage_197
|p1 a thousand leagues the fragrance of God, and would perceive
the resplendent morn of a divine Guidance rising above the
dayspring of all things. Each and every thing, however small, would
be to him a revelation, leading him to his Beloved, the Object of
his quest. So great shall be the discernment of this seeker that
he will discriminate between truth and falsehood even as he doth
distinguish the sun from shadow. If in the uttermost corners of the
East the sweet savours of God be wafted, he will assuredly
recognize and inhale their fragrance, even though he be dwelling
in the uttermost ends of the West. He will likewise clearly
distinguish all the signs of God - His wondrous utterances, His
great works, and mighty deeds - from the doings, words and ways of
men, even as the jeweller who knoweth the gem from the stone, or
the man who distinguisheth the spring from autumn and heat from
cold. When the channel of the human soul is cleansed of all worldly
and impeding attachments, it will unfailingly perceive the breath
of the Beloved across immeasurable distances, and will, led by its
perfume, attain and enter the City of Certitude. Therein he will
discern the wonders of His ancient wisdom, and will perceive all
the hidden teachings from
|PPage_197
|p1 the rustling leaves of the Tree -
which flourisheth in that City. With both his inner and his outer
ear he will hear from its dust the hymns of glory and praise
ascending unto the Lord of Lords, and with his inner eye will he
discover the mysteries of "return" and "revival." How unspeakably
glorious are the signs, the tokens, the revelations, and splendours
which He Who is the King of names and attributes hath destined for
that City! The attainment of this City quencheth thirst without
water, and kindleth the love of God without fire. Within every
blade of grass are enshrined the mysteries of an inscrutable
wisdom, and upon every rose-bush a myriad nightingales pour out,
in blissful rapture, their melody. Its wondrous tulips unfold the
mystery of the undying Fire in the Burning Bush, and its sweet
savours of holiness breathe the perfume of the Messianic Spirit.
It bestoweth wealth without gold, and conferreth immortality
without death. In every leaf ineffable delights are treasured, and
within every chamber unnumbered mysteries lie hidden.
|p2   They that valiantly labour in quest of God, will, when once
they have renounced all else but Him, will be so attached and
wedded to that City that a
|PPage_199
|p1 moment's separation from it would
to them be unthinkable. They will hearken unto infallible proofs
from the Hyacinth of that assembly, and receive the surest
testimonies from the beauty of its Rose and the melody of its
Nightingale. Once in about a thousand years shall this City be
renewed and re-adorned.
|p2   Wherefore, O my friend, it behooveth Us to exert the highest
endeavour to attain unto that City, and, by the grace of God and
His loving-kindness, rend asunder the "veils of glory"; so that,
with inflexible steadfastness, we may sacrifice our drooping souls
in the path of the New Beloved. We should with tearful eyes,
fervently and repeatedly, implore Him to grant us the favour of
that grace. That city is none other than the Word of God revealed
in every age and dispensation. In the days of Moses it was the
Pentateuch; in the days of Jesus the Gospel; in the days of
Muhammad the Messenger of God the Qur'an; in this day the Bayan;
and in the dispensation of Him Whom God will make manifest His own
Book - the Book unto which all the Books of former Dispensations
must needs be referred, the Book which standeth amongst them all
transcendent
|PPage_200
|p1 and supreme. In these cities spiritual
sustenance is bountifully provided, and incorruptible delights have
been ordained. The food they bestow is the bread of heaven, and the
Spirit they impart is God's imperishable blessing. Upon detached
souls they bestow the gift of Unity, enrich the destitute, and
offer the cup of knowledge unto them who wander in the wilderness
of ignorance. All the guidance, the blessings, the learning, the
understanding, the faith, and certitude, conferred upon all that
is in heaven and on earth, are hidden and treasured within these
Cities.
|p2   For instance, the Qur'an was an impregnable stronghold unto
the people of Muhammad. In His days, whosoever entered therein, was
shielded from the devilish assaults, the menacing darts, the
soul-devouring doubts, and blasphemous whisperings of the enemy.
Upon him was also bestowed a portion of the everlasting and goodly
fruits - the fruits of wisdom, from the divine Tree. To him was
given to drink the incorruptible waters of the river of knowledge,
and to taste the wine of the mysteries of divine Unity.
|p3  All the things that people required in connection with the
Revelation of Muhammad and His laws
|PPage_201
|p1 were to be found revealed
and manifest in that Ridvan of resplendent glory.
That Book constitutes an abiding testimony to its people after
Muhammad, inasmuch as its decrees are indisputable, and its promise
unfailing. All have been enjoined to follow the precepts of that
Book until "the year sixty" - the year of the advent of God's
wondrous Manifestation. That Book is the Book which unfailingly
leadeth the seeker unto the Ridvan of the divine Presence, and
causeth him that hath forsaken his country and is treading the
seeker's path to enter the Tabernacle of everlasting reunion. Its
guidance can never err, its testimony no other testimony can excel.
All other traditions, all other books and records, are bereft of
such distinction, inasmuch as both the traditions and they that
have spoken them are confirmed and proven solely by the text of
that Book. Moreover, the traditions themselves grievously differ,
and their obscurities are manifold.
|p2   Muhammad, Himself, as the end of His mission  drew nigh,
spoke
these words: "Verily, I leave amongst you My twin weighty
testimonies: The Book of God and My Family." Although many
|PPage_202
|p1 traditions had been revealed by that Source of Prophethood and
Mine of divine Guidance, yet He mentioned only that Book, thereby
appointing it as the mightiest instrument and surest testimony for
the seekers; a guide for the people until the Day of Resurrection.
|p2   With unswerving vision, with pure heart, and sanctified
spirit, consider attentively what God hath established as the
testimony of guidance for His people in His Book, which is
recognized as authentic by both the high and lowly. To this
testimony we both, as well as all the peoples of the world, must
cling, that through its light we may know and distinguish between
truth and falsehood, guidance and error. Inasmuch as Muhammad hath
confined His testimonies to His Book and to His Family, and whereas
the latter hath passed away, there remaineth His Book only as His
one testimony amongst the people.
|p3  In the beginning of His Book He saith: "Alif, Lam. Mim. No
doubt is there about this Book: It is a guidance unto the
God-fearing." In the disconnected letters of the Qur'an the
mysteries of the divine Essence are enshrined, and within their
|PPage_203
|p1 shells the pearls of His Unity are treasured. For lack of
space We do not dwell upon them at this moment. Outwardly they
signify Muhammad Himself, Whom God addresseth saying: "O Muhammad,
there is no doubt nor uncertainty about this Book which hath been
sent down from the heaven of divine Unity. In it is guidance unto
them that fear God." Consider, how He hath appointed and decreed
this self-same Book, the Qur'an, as a guidance unto all that are
in heaven and on earth. He, the divine Being, and unknowable
Essence, hath, Himself, testified that this Book is, beyond all
doubt and uncertainty, the guide of all mankind until the Day of
Resurrection. And now, We ask, is it fair for this people to view
with doubt and misgiving this most weighty Testimony, the divine
origin of which God hath proclaimed, and pronounced it to be the
embodiment of truth? Is it fair for them to turn away from the
thing which He hath appointed as the supreme Instrument of guidance
for attainment unto the loftiest summits of knowledge, and to seek
aught else but that Book? How can they allow men's absurd and
foolish sayings to sow the seeds of distrust in their minds? How
can they any longer idly contend that a certain person hath
|PPage_204
|p1 spoken this or that way, or that a certain thing did not come
to pass? Had there been anything conceivable besides the Book of
God which could prove a more potent instrument and a surer guide
to
mankind, would He have failed to reveal it in that verse?
|p2   It is incumbent upon us not to depart from God's irresistible
injunction and fixed decree, as revealed in the above-mentioned
verse. We should acknowledge the holy and wondrous Scriptures, for
failing to do this we have failed to acknowledge the truth of this
blessed verse. For it is evident that whoso hath failed to
acknowledge the truth of the Qur'an hath in reality failed to
acknowledge the truth of the preceding Scriptures. This is but the
manifest implication of the verse. Were We to expound its inner
meanings and unfold its hidden mysteries, eternity would never
suffice to exhaust their import, nor would the universe  e capable
of hearing them! God verily testifieth to the truth of Our saying!
|p3  In another passage He likewise saith: "And if ye be in doubt
as to that which We have sent down to Our Servant, then produce a
Surah like it, and summon your witnesses, beside God, if ye are men
|PPage_205
|p1 of truth." Behold, how lofty is the station, and how
consummate the virtue, of these verses which He hath declared to
be His surest testimony, His infallible proof, the evidence of His
all-subduing power, and a revelation of the potency of His will.
He, the divine King, hath proclaimed the undisputed supremacy of
the verses of His Book over all things that testify to His truth.
For compared with all other proofs and tokens, the
divinely-revealed verses shine as the sun, whilst all others are
as stars. To the peoples of the world they are the abiding
testimony, the incontrovertible proof, the shining light of the
ideal King. Their excellence is unrivalled, their virtue nothing
can surpass. They are the treasury of the divine pearls and the
depository of the divine mysteries. They constitute the
indissoluble Bond, the firm Cord, the 'Urvatu'l-Vuthqa, the
inextinguishable Light. Through them floweth the river of divine
knowledge, and gloweth the fire of His ancient and consummate
wisdom. This is the fire which, in one and the same moment,
kindleth the flame of love in the breasts of the faithful, and
induceth the chill of heedlessness in the heart of the enemy.
|p2O friend! It behooveth us not to waive the injunction
|PPage_206
|p1 of God, but rather acquiesce and submit to that which He hath
ordained as His divine Testimony. This verse is too weighty and
pregnant an utterance for this afflicted soul to demonstrate and
expound. God speaketh the truth and leadeth the way. He, verily,
is
supreme over all His people; He is the Mighty, the Beneficent.
|p2   Likewise, He saith: "Such are the verses of God: with truth
do We recite them to Thee. But in what revelation will they
believe, if they reject God and His verses?" If thou wilt grasp the
implication of this verse, thou wilt recognize the truth that no
manifestation greater than the Prophets of God hath ever been
revealed, and no testimony mightier than the testimony of their
revealed verses hath ever appeared upon the earth. Nay, this
testimony no other testimony can ever excel, except that which the
Lord thy God willeth.
|p3  In another passage He saith: "Woe to every lying sinner, who
heareth the verses of God recited to him, and then, as though he
heard them not, persisteth in proud disdain! Apprise him of a
|PPage_207
|p1  painful punishment." The implications of this verse, alone,
suffice all that is in heaven and on earth, were the people to
ponder the verses of their Lord. For thou hearest how in this day
the people disdainfully ignore the divinely-revealed verses, as
though they were the meanest of all things. And yet, nothing
greater than these verses hath ever appeared, nor will ever be made
manifest in the world! Say unto them: "O heedless people! Ye repeat
what your fathers, in a bygone age, have said. Whatever fruits they
have gathered from the tree of their faithlessness, the same shall
ye gather also. Ere long shall ye be gathered unto your fathers,
and with them shall ye dwell in hellish fire. An ill abode! the
abode of the people of tyranny."
|p2   In yet another passage He saith: "And when he becometh
acquainted with any of Our verses he turneth them to ridicule.
There is a shameful punishment for them!" The people derisively
observed saying: "Work thou another miracle, and give us another
sign!" One would say: "Make now a part of the heaven to fall down
upon us"; and
|PPage_208
|p1 another: "If this be the very truth from before
Thee, rain down stones upon us from heaven." Even as the people of
Israel, in the time of Moses, bartered away the bread of heaven for
the sordid things of the earth, these people, likewise, sought to
exchange the divinely-revealed verses for their foul, their vile,
and idle desires. In like manner, thou beholdest in this day that
although spiritual sustenance hath descended from the heaven of
divine mercy, and been showered from the clouds of His loving
kindness, and although the seas of life, at the behest of the Lord
of all being, are surging within the Ridvan of the heart, yet these
people, ravenous as the dogs, have gathered around carrion, and
contented themselves with the stagnant waters of a briny lake.
Gracious God! how strange the way of this people! They clamour for
guidance, although the standards of Him Who guideth all things are
already hoisted. They cleave to the obscure intricacies of
knowledge, when He, Who is the Object of all knowledge, shineth as
the sun. They see the sun with their own eyes, and yet question
that brilliant Orb as to the proof of its light. They behold the
vernal showers descending upon them, and yet seek an evidence of
that
|PPage_209
|p1 bounty. The proof of the sun is the light thereof, which
shineth and envelopeth all things. The evidence of the shower is
the bounty thereof, which reneweth and investeth the world with the
mantle of life. Yea, the blind can perceive naught from the sun
except its heat, and the arid soil hath no share of the showers of
mercy. "Marvel not if in the Qur'an the unbeliever perceiveth
naught but the trace of letters, for in the sun, the blind findeth
naught but heat."
|p2   In another passage He saith: "And when Our clear verses are
recited to them, their only argument is to say, 'Bring back our
fathers, if ye speak the truth!'" Behold, what foolish evidences
they sought from these Embodiments of an all-encompassing mercy!
They scoffed at the verses, a single letter of which is greater
than the creation of heavens and earth, and which quickeneth the
dead of the valley of self and desire with the spirit of faith; and
clamoured saying: "Cause our fathers to speed out of their
sepulchres." Such was the perversity and pride of that people. Each
one of these verses is unto all the peoples of the world an
unfailing testimony and a glorious proof of His truth. Each of them
verily sufficeth all mankind,
|PPage_210
|p1 wert thou to meditate upon the
verses of God. In the above-mentioned verse itself pearls of
mysteries lie hidden. Whatever be the ailment, the remedy it
offereth can never fail.
|p2   Heed not the idle contention of those who maintain that the
Book and verses thereof can never be a testimony unto the common
people, inasmuch as they neither grasp their meaning nor appreciate
their value. And yet, the unfailing testimony of God to both the
East and the West is none other than the Qur'an. Were it beyond the
comprehension of men, how could it have been declared as a
universal testimony unto all people? If their contention be true,
none would therefore be required, nor would it be necessary for
them to know God, inasmuch as the knowledge of the divine Being
transcendeth the knowledge of His Book, and the common people would
not possess the capacity to comprehend it.
|p3  Such contention is utterly fallacious and inadmissible. It is
actuated solely by arrogance and pride. Its motive is to lead the
people astray from the Ridvan of divine good-pleasure and to
tighten the reins of their authority over the people. And yet, in
the sight of God, these common people are
|PPage_211
|p1 infinitely superior
and exalted above their religious leaders who have turned away from
the one true God. The understanding of His words and the
comprehension of the utterances of the Birds of Heaven are in no
wise dependent upon human learning. They depend solely upon purity
of heart, chastity of soul, and freedom of spirit. This is
evidenced by those who, today, though without a single letter of
the accepted standards of learning, are occupying the loftiest
seats of knowledge; and the garden of their hearts is adorned,
through the showers of divine grace, with the roses of wisdom and
the tulips of understanding. Well is it with the sincere in heart
for their share of the light of a mighty Day!
|p2   And likewise, He saith: "As for those who believe not in the
verses of God, or that they shall ever meet Him, these of My mercy
shall despair, and these doth a grievous chastisement await." Also,
"And they say, 'Shall we then abandon our gods for a crazed poet?'"
The implication of this verse is manifest. Behold what they
observed after the verses were revealed. They called Him a poet,
scoffed at the verses of God, and exclaimed saying:
|PPage_212
|p1 "These words of his are but tales of the Ancients!" By this
they meant that those words which were spoken by the peoples of old
Muhammad hath compiled and called them the Word of God.
|p2   Likewise, in this day, thou hast heard the people impute
similar charges to this Revelation, saying: "He hath compiled these
words from the words of old;" or "these words are spurious." Vain
and haughty are their sayings, low their estate and
station!
|p3  After the denials and denunciations which they uttered, and
unto which We have referred, they protested saying: "No independent
Prophet, according to our Scriptures, should arise after Moses and
Jesus to abolish the Law of divine Revelation. Nay, he that is to
be made manifest must needs fulfil the Law." Thereupon this verse,
indicative of all the divine themes, and testifying to the truth
that the flow of the grace of the All-Merciful can never cease, was
revealed: "And Joseph came to you aforetime with clear tokens, but
ye ceased not to doubt of the message with which He came to you,
until, when He died, ye said, 'God will by no means raise up a
Messenger after Him.' Thus God misleadeth him who is the
transgressor
|PPage_213
|p1 the doubter." Therefore, understand from this
verse and know of a certainty that the people in every age,
clinging to a verse of the Book, have uttered such vain and absurd
sayings, contending that no Prophet should again be made manifest
to the world. Even as the Christian divines who, holding fast to
the verse of the Gospel to which We have already referred, have
sought to explain that the law of the Gospel shall at no time be
annulled, and that no independent Prophet shall again be made
manifest, unless He confirmeth the law of the Gospel. Most of the
people have become afflicted with the same spiritual disease.
|p2   Even as thou dost witness how the people of the Qur'an, like
unto the people of old, have allowed the words "Seal of the
Prophets" to veil their eyes. And yet, they themselves testify to
this verse: "None knoweth the interpretation thereof but God and
they that are well-grounded in knowledge." And when He Who is
well-grounded in all knowledge, He Who is the Mother, the Soul, the
Secret, and the Essence thereof, revealeth that which is the least
contrary to their desire, they bitterly oppose Him and shamelessly
deny Him. These thou
|PPage_214
|p1 hast already heard and witnessed. Such
deeds and words have been solely instigated by leaders of religion,
they that worship no God but their own desire, who bear allegiance
to naught but gold, who are wrapt in the densest veils of learning,
and who, enmeshed by its obscurities, are lost in the wilds of
error. Even as the Lord of being hath explicitly declared: "What
thinkest thou? He who hath made a God of his passions, and whom God
causeth to err through a knowledge, and whose ears and whose heart
He hath sealed up, and over whose sight He hath cast a veil - who,
after his rejection by God, shall guide such a one? Will ye
not then be warned?"
|p2   Although the outward meaning of "Whom God causeth to err
through a knowledge" is what hath been revealed, yet to Us it
signifieth those divines of the age who have turned away from the
Beauty of God, and who, clinging unto their own learning, as
fashioned by their own fancies and desires, have denounced God's
divine Message and Revelation. "Say: it is a weighty Message, from
which ye turn aside!" Likewise, He saith: "And when
|PPage_215
|p1 Our clear verses are recited to them, they say, 'This is merely
a man who would fain pervert you from your father's worship.' And
they say, 'This is none other than a forged falsehood.'"
|p2   Give ear unto God's holy Voice, and heed thou His sweet and
immortal melody. Behold how He hath solemnly warned them that have
repudiated the verses of God, and hath disowned them that have
denied His holy words. Consider how far the people have strayed
from the Kawthar of the divine Presence, and how grievous hath been
the faithlessness and arrogance of the spiritually destitute in the
face of that sanctified Beauty. Although that Essence of
lovingkindness and bounty caused those evanescent beings to step
into the realm of immortality, and guided those destitute souls to
the sacred river of wealth, yet some denounced Him as "a
calumniator of God, the Lord of all creatures," others accused Him
of being "the one that withholdeth the people from the path of
faith and true belief," and still others declared Him to be "a
lunatic" and the like.
|p3  In like manner, thou observest in this day with what vile
imputations they have assailed that Gem
|PPage_216
|p1 of Immortality, and
what unspeakable transgressions they have heaped upon Him Who is
the Source of purity. Although God hath throughout His Book and in
His holy and immortal Tablet warned them that deny and repudiate
the revealed verses, and hath announced His grace unto them that
accept them, yet behold the unnumbered cavils they raised against
those verses which have been sent down from the new heaven of God's
eternal holiness! This, notwithstanding the fact  that no eye hath
beheld so great an outpouring of bounty, nor hath any ear heard of
such a revelation of lovingkindness. Such bounty and revelation
have been made manifest, that the revealed verses seemed as vernal
showers raining from the clouds of the mercy of the All-Bountiful.
The Prophets "endowed with constancy," whose loftiness and glory
shine as the sun, were each honoured with a Book which all have
seen, and the verses of which have been duly ascertained. Whereas
the verses which have rained from this Cloud of divine mercy have
been so abundant that none hath yet been able to estimate their
number. A score of volumes are now available. How many still remain
beyond our reach! How many have been plundered and have fallen into
the
|PPage_217
|p1 hands of the enemy, the fate of which none knoweth.
|p2   O brother, we should open our eyes, meditate upon His Word,
and seek the sheltering shadow of the Manifestations of God, that
perchance we may be warned by the unmistakable counsels of the
Book, and give heed to the admonitions recorded in the holy
Tablets; that we may not cavil at the Revealer of the verses, that
we may resign ourselves wholly to His Cause, and embrace
wholeheartedly His law, that haply we may enter the court of His
mercy, and dwell upon the shore of His grace. He, verily, is
merciful, and forgiving towards His servants.
|p3  And likewise, He saith: "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?" How explicitly doth this verse
reveal Our purpose, and how clearly it demonstrates the truth of
the testimony of the verses of God! This verse was revealed at a
time when Islam was assailed by the infidels,
|PPage_218
|p1 and its followers were accused of misbelief, when the
Companions of Muhammad were denounced as repudiators of God and as
followers of a lying sorcerer. In its early days, when Islam was
still to outward seeming devoid of authority and power, the friends
of the Prophet, who had turned their face toward God, wherever they
went, were harassed, persecuted, stoned and vilified. At such a
time this blessed verse was sent down from the heaven of divine
Revelation. It revealed an irrefutable evidence, and brought the
light of an unfailing guidance. It instructed the companions of
Muhammad to declare the following unto the infidels and idolators:
"Ye oppress and persecute us, and yet, what else have we done
except that we have believed in God and in the verses sent down
unto us through the tongue of Muhammad, and in those which
descended upon the Prophets of old?" By this is meant that their
only guilt was to have recognized that the new and wondrous verses
of God, which had descended upon Muhammad, as well as those which
had been revealed unto the Prophets of old, were all of God, and
to
have acknowledged and embraced their truth. This is the testimony
which the divine King hath taught His servants.
|PPage_219
|p1 In view of this, is it fair for this people to repudiate these
newly-revealed verses which have encompassed both the East and the
West, and to regard themselves as the upholders of true belief?
Should they not rather believe in Him Who hath revealed these
verses? Considering the testimony which He Himself hath
established, how could He fail to account as true believers them
that have testified to its truth? Far be it from Him that He should
turn away from the gates of His mercy them that have turned unto
and embraced the truth of the divine verses, or that He should
threaten those that have clung to His sure testimony! He verily
establisheth the truth through His verses, and confirmeth His
Revelation by His words. He verily is the Powerful, the Help in
peril, the Almighty.
|p2   And likewise, He saith: "And had We sent down unto Thee a
Book
written on parchment, and they had touched it with their hands, the
infidels would surely have said 'This is naught but palpable
sorcery.'" Most of the verses of the Qur'an are indicative of this
theme. We have, for the sake of brevity, mentioned only these
verses. Consider,
|PPage_220
|p1 hath anything else besides the verses been
established in the whole Book, as a standard for the recognition
of the Manifestations of His Beauty, that the people might cling
to, and reject the Manifestations of God? On the contrary, in every
instance, He hath threatened with fire those that repudiate and
scoff at the verses, as already shown.
|p2   Therefore, should a person arise and bring forth a myriad
verses, discourses, epistles, and prayers, none of which have been
acquired through learning, what conceivable excuse could justify
those that reject them, and deprive themselves of the potency of
their grace? What answer could they give when once their soul hath
ascended and departed from its gloomy temple? Could they seek to
justify themselves by saying: "We have clung to a certain
tradition, and not having beheld the literal fulfilment thereof,
we have therefore raised such cavils against the Embodiments of
divine Revelation, and kept remote from the law of God?" Hast thou
not heard that among the reasons why certain Prophets have been
designated as Prophets "endowed with constancy" was the revelation
of a Book unto them? And yet, how
|PPage_221
|p1 could this people be
justified in rejecting the Revealer and Author of so many volumes
of verses, and follow the sayings of him who hath foolishly sown
the seeds of doubt in the hearts of men, and who, Satan-like, hath
risen to lead the people into the paths of perdition and error? How
could they allow such things to deprive them of the light of the
Sun of divine bounty? Aside from these things, if these people shun
and reject such a divine Soul, such holy Breath, to whom, We
wonder, could they cling, to whose face besides His Face could they
turn? Yea - "All have a quarter of the Heavens to which they turn."
We have shown thee these two ways; walk thou the way thou choosest.
This verily is the truth, and after truth there remaineth naught
but error.
|p2   Amongst the proofs demonstrating the truth of this Revelation
is this, that in every age and Dispensation, whenever the invisible
Essence was revealed in the person of His Manifestation, certain
souls, obscure and detached from all worldly entanglements, would
seek illumination from the Sun of Prophethood and Moon of divine
guidance, and would attain unto the divine Presence. For this
|PPage_222
|p1 reason, the divines of the age and those possessed of wealth,
would scorn and scoff at these people. Even as He hath revealed
concerning them that erred: "Then said the chiefs of His people who
believed not, 'We see in Thee but a man like ourselves; and we see
not any who have followed Thee except our meanest ones of hasty
judgment, nor see we any excellence in you above ourselves: nay,
we deem you liars.'" They caviled at those holy Manifestations, and
protested saying: "None hath followed you except the abject amongst
us, those who are worthy of no attention." Their aim was to show
that no one amongst the learned, the wealthy, and the renowned
believed in them. By this and similar proofs they sought to
demonstrate the falsity of Him that speaketh naught but the truth.
|p2   In this most resplendent Dispensation, however, this most
mighty Sovereignty, a number of illumined divines, of men of
consummate learning, of doctors of mature wisdom, have attained
unto His Court, drunk the cup of His divine Presence, and been
invested with the honour of His most excellent favour. They have
renounced, for the sake of the Beloved, the world and all that is
therein. We
|PPage_223
|p1 will mention the names of some of them, that
perchance it may strengthen the faint-hearted, and encourage the
timorous.
|p2   Among them was Mulla Husayn, who became the recipient of the
effulgent glory of the Sun of divine Revelation. But for him, God
would not have been established upon the seat of His mercy, nor
ascended the throne of eternal glory. Among them also was Siyyid
Yahya, that unique and peerless figure of his age,
Mulla Muhammad 'Aliy-i-Zanjani
Mulla 'Aliy-i-Bastami
Mulla Sa'id-i-Barfirushi
Mulla Ni'matu'llah-i-Mazindarani
Mulla Yusuf-i-Ardibili
Mulla Mihdiy-i-Khu'i
Siyyid Husayn-i-Turshizi
Mulla Mihdiy-i-Kandi
Mulla Baqir
Mulla 'Abdu'l-Khaliq-i-Yazdi
Mulla 'Aliy-i-Baraqani
and others, well nigh four hundred in number, whose names are all
inscribed upon the "Guarded Tablet" of God.
|p3  All these were guided by the light of that Sun of divine
Revelation, confessed and acknowledged His truth. Such was their
faith, that most of them renounced their substance and kindred, and
|PPage_224
|p1 cleaved to the good-pleasure of the All-Glorious. They laid
down their lives for their Well-Beloved, and surrendered their all
in His path. Their breasts were made targets for the darts of the
enemy, and their heads adorned the spears of the infidel. No land
remained which did not drink the blood of these embodiments of
detachment, and no sword that did not bruise their necks. Their
deeds, alone, testify to the truth of their words. Doth not the
testimony of these holy souls, who have so gloriously risen to
offer up their lives for their Beloved that the whole world
marvelled at the manner of their sacrifice, suffice the people of
this day? Is it not sufficient witness against the faithlessness
of those who for a trifle betrayed their faith, who bartered away
immortality for that which perisheth, who gave up the Kawthar of
the divine Presence for salty springs, and whose one aim in life
is to usurp the property of others? Even as thou dost witness how
all of them have busied themselves with the vanities of the world,
and have strayed far from Him Who is the Lord, the Most High.
|p2   Be fair: Is the testimony of those acceptable and worthy of
attention whose deeds agree with their
|PPage_225
|p1 words, whose outward behaviour conforms with their inner life?
The mind is bewildered at their deeds, and the soul marvelleth at
their fortitude and bodily endurance. Or is the testimony of these
faithless souls who breathe naught but the breath of selfish
desire, and who lie imprisoned in the cage of their idle fancies,
acceptable? Like the bats of darkness, they lift not their heads
from their couch except to pursue the transient things of the
world, and find no rest by night except as they labour to advance
the aims of their sordid life. Immersed in their selfish schemes,
they are oblivious of the divine Decree. In the day-time they
strive with all their soul after worldly benefits, and in the
night-season their sole occupation is to gratify their carnal
desires. By what law or standard could men be justified in cleaving
to the denials of such petty-minded souls, and in ignoring the
faith of them that have renounced, for the sake of the
good-pleasure of God, their life, and substance, their fame and
renown, their reputation and honour?
|p2   Were not the happenings of the life of the "Prince of
Martyrs"
regarded as the greatest of all events, as the supreme evidence of
his truth?
|PPage_226
|p1 Did not the people of old declare those happenings
to be unprecedented? Did they not maintain that no manifestation
of truth hath ever evinced such constancy, such conspicuous glory?
And yet, that episode of his life, commencing as it did in the
morning, was brought to a close by the middle of the same day,
whereas, these holy lights have, for eighteen years, heroically
endured the showers of afflictions which, from every side, have
rained upon them. With what love, what devotion, what exultation
and holy rapture, they sacrificed their lives in the path of the
All-Glorious! To the truth of this all witness. And yet, how can
they belittle this Revelation? Hath any age witnessed such
momentous happenings? If these companions be not the true strivers
after God, who else could be called by this name? Have these
companions been seekers after power or glory? Have they ever
yearned for riches? Have they cherished any desire except the
good-pleasure of God? If these companions, with all their
marvellous testimonies and wondrous works, be false, who then is
worthy to claim for himself the truth? I swear by God! Their very
deeds are a sufficient testimony, and an irrefutable proof unto all
the peoples of the earth, were men to ponder in their hearts the
mysteries
|PPage_227
|p1 of divine Revelation. "And they who act unjustly
shall soon know what lot awaiteth them!"
|p2   Furthermore, the sign of truth and falsehood is designated
and
appointed in the Book. By this divinely-appointed touchstone, the
claims and pretensions of all men must needs be assayed, so that
the truthful may be known and distinguished from the imposter. This
touchstone is no other than this verse: "Wish for death, if ye are
men of truth." Consider these martyrs of unquestionable sincerity,
to whose truthfulness testifieth the explicit text of the Book, and
all of whom, as thou hast witnessed, have sacrificed their life,
their substance, their wives, their children, their all, and
ascended unto the loftiest chambers of Paradise. Is it fair to
reject the testimony of these detached and exalted beings to the
truth of this pre-eminent and glorious Revelation and to regard as
acceptable the denunciations which have been uttered against this
resplendent Light by this faithless people, who for gold have
forsaken their faith, and who for the sake of leadership have
repudiated Him Who is the First Leader of all mankind? This,
|PPage_228
|p1  although their character is now revealed unto all people who
have recognized them as those who will in no wise relinquish one
jot or one tittle of their temporal authority for the sake of God's
holy Faith, how much less their life, their substance, and the
like.
|p2   Behold how the divine Touchstone hath, according to the
explicit text of the Book, separated and distinguished the true
from the false. Notwithstanding, they are still oblivious of this
truth, and in the sleep of heedlessness, are pursuing the vanities
of the world, and are occupied with thoughts of vain and earthly
leadership.
|p3  "O Son of Man! Many a day hath passed over thee whilst thou
hast busied thyself with thy fancies and idle imaginings. How long
art thou to slumber on thy bed? Lift up thine head from slumber,
for the Sun hath risen to the zenith; haply it may shine upon thee
with the light of beauty."
|p4  Let it be known, however, that none of these doctors and
divines to whom we have referred was invested with the rank and
dignity of leadership. For well-known and influential leaders of
religion, who occupy the seats of authority and exercise
|PPage_229
|p1 the functions of leadership, can in no wise bear allegiance to
the Revealer of truth, except whomsoever thy Lord willeth. But for
a few, such things have never come to pass. "And few of My servants
are the thankful." Even as in this Dispensation, not one amongst
the renowned divines, in the grasp of whose authority were held the
reins of the people, hath embraced the Faith. Nay, they have
striven against it with such animosity and determination that no
ear hath heard and no eye hath seen the like.
|p2   The Bab, the Lord, the most exalted - may the life of all be
a sacrifice unto Him, - hath specifically revealed an Epistle unto
the divines of every city, wherein He hath fully set forth the
character of the denial and repudiation of each of them.
"Wherefore, take ye good heed ye who are men of insight!" By His
references to their opposition He intended to invalidate the
objections which the people of the Bayan might raise in the day of
the manifestation of "Mustaghath," the day of the Latter
Resurrection, claiming that, whereas in the Dispensation of the
Bayan a number of divines
|PPage_230
|p1 have embraced the Faith, in this
latter Revelation none of these hath recognized His claim. His
purpose was to warn the people lest, God forbid, they cling to such
foolish thoughts and deprive themselves of the divine Beauty. Yea,
these divines to whom We have referred, were mostly unrenowned,
and, by the grace of God they were all purged of earthly vanities
and free from the trappings of leadership. "Such is the bounty of
God; to whom He will He giveth it."
|p2   Another proof and evidence of the truth of this Revelation,
which amongst all other proofs shineth as the sun, is the constancy
of the eternal Beauty in proclaiming the Faith of God. Though young
and tender of age, and though the Cause He revealed was contrary
to the desire of all the peoples of earth, both high and low, rich
and poor, exalted and abased, king and subject, yet He arose and
steadfastly proclaimed it. All have known and heard this. He was
afraid of no one; He was regardless of consequences. Could such a
thing be made manifest except through the power of a divine
Revelation, and the potency of God's invincible Will? By the
righteousness of God! Were any one to entertain so great a
Revelation in his
|PPage_231
|p1 heart, the thought of such a declaration
would alone confound him! Were the hearts of all men to be crowded
into his heart, he would still hesitate to venture upon so awful
an enterprise. He could achieve it only by the permission of God,
only if the channel of his heart were to be linked with the Source
of divine grace, and his soul be assured of the unfailing
sustenance of the Almighty. To what, We wonder, do they ascribe so
great a daring? Do they accuse Him of folly as they accused the
Prophets of old? Or do they maintain that His motive was none other
than leadership and the acquisition of earthly riches?
|p2   Gracious God! In His Book, which He hath entitled
"Qayyumu'l-Asma'," - the first, the greatest and mightiest of all
books - He prophesied His own martyrdom. In it is this passage: "O
thou Remnant of God! I have sacrificed myself wholly for Thee; I
have accepted curses for Thy sake; and have yearned for naught but
martyrdom in the path of Thy love. Sufficient Witness unto me is
God, the Exalted, the Protector, the Ancient of Days!"
|p3  Likewise, in His interpretation of the letter "Ha," He craved
martyrdom, saying: "Methinks
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|p1 I heard a Voice calling in my
inmost being: 'Do thou sacrifice the thing which Thou lovest most
in the path of God, even as Husayn, peace be upon him, hath offered
up his life for My sake.' And were I not regardful of this
inevitable mystery, by Him, Who hath my being between His hands
even if all the kings of the earth were to be leagued together they
would be powerless to take from me a single letter, how much less
can these servants who are worthy of no attention, and who verily
are of the outcast . . . That all may know the degree of My
patience, My resignation, and self-sacrifice in the path of God."
|p2   Could the Revealer of such utterance be regarded as walking
any way but the way of God, and as having yearned for aught else
except His good-pleasure? In this very verse there lieth concealed
a breath of detachment, which if it were to be breathed full upon
the world, all beings would renounce their lives, and sacrifice
their souls. Reflect upon the villainous behaviour of this
generation, and witness their astounding ingratitude. Observe how
they have closed their eyes to all this glory, and are abjectly
pursuing those foul carcasses from whose bellies ascendeth the cry
|PPage_233
|p1 of the swallowed substance of the faithful. And yet, what
unseemly calumnies they have hurled against those Daysprings of
Holiness? Thus do We recount unto thee that which the hands of the
infidels have wrought, they who, in the Day of Resurrection, have
turned their face away from the divine Presence, whom God hath
tormented with the fire of their own misbelief, and for whom He
hath prepared in the world to come a chastisement which shall
devour both their bodies and souls. For these have said: "God is
powerless, and His hand of mercy is fettered."
|p2   Steadfastness in the Faith is a sure testimony, and a
glorious
evidence of the truth. Even as the "Seal of the Prophets" hath
said: "Two verses have made Me old." Both these verses are
indicative of constancy in the Cause of God. Even as He saith: "Be
thou steadfast as thou hast been bidden."
|p3  And now consider how this Sadrih of the Ridvan of God hath,
in the prime of youth, risen to proclaim the Cause of God. Behold
what steadfastness that Beauty of God hath revealed. The whole
world rose to hinder Him, yet it utterly
|PPage_234
|p1 failed. The more
severe the persecution they inflicted on that Sadrih of
Blessedness, the more His fervour increased, and the brighter
burned the flame of His love. All this is evident, and none
disputeth its truth. Finally, He surrendered His soul, and winged
His flight unto the realms above.
|p2   And among the evidences of the truth of His manifestation
were
the ascendency, the transcendent power, and supremacy which He, the
Revealer of being and Manifestation of the Adored, hath, unaided
and alone, revealed throughout the world. No sooner had that
eternal Beauty revealed Himself in Shiraz, in the year sixty, and
rent asunder the veil of concealment, than the signs of the
ascendancy, the might, the sovereignty, and power, emanating from
that Essence of Essences and Sea of Seas, were manifest in every
land. So much so, that from every city there appeared the signs,
the evidences, the tokens, the testimonies of that divine Luminary.
How many were those pure and kindly hearts which faithfully
reflected the light of that eternal Sun, and how manifold the
emanations of knowledge from that Ocean of divine wisdom which
encompassed all beings! In every city, all the divines and
dignitaries rose to
|PPage_235
|p1 hinder and repress them, and girded up
the loins of malice, of envy, and tyranny for their suppression.
How great the number of those holy souls, those essences of
justice, who, accused of tyranny, were put to death! And how many
embodiments of purity, who showed forth naught but true knowledge
and stainless deeds, suffered an agonizing death! Notwithstanding
all this, each of these holy beings, up to his last moment,
breathed the Name of God, and soared in the realm of submission and
resignation. Such was the potency and transmuting influence which
He exercised over them, that they ceased to cherish any desire but
His will, and wedded their soul to His remembrance.
|p2   Reflect: Who in this world is able to manifest such
transcendent power, such pervading influence? All these stainless
hearts and sanctified souls have, with absolute resignation,
responded to the summons of His decree. Instead of complaining,
they rendered thanks unto God, and amidst the darkness of their
anguish they revealed naught but radiant acquiescence to His will.
It is evident how relentless was the hate, and how bitter the
malice and enmity entertained by all the peoples
|PPage_236
|p1 of the earth towards these companions. The persecution and pain
they inflicted on these holy and spiritual beings were regarded by
them as means unto salvation, prosperity, and everlasting success.
Hath the world, since the days of Adam, witnessed such tumult, such
violent commotion? Notwithstanding all the torture they suffered,
and manifold the afflictions they endured, they became the object
of universal opprobrium and execration. Methinks, patience was
revealed only by virtue of their fortitude, and faithfulness itself
was begotten only by their deeds.
|p2   Do thou ponder these momentous happenings in thy heart, so
that thou mayest apprehend the greatness of this Revelation, and
perceive its stupendous glory. Then shall the spirit of faith,
through the grace of the Merciful, be breathed into thy being, and
thou shalt be established and abide upon the seat of certitude. The
one God is My witness! Wert thou to ponder a while, thou wilt
recognize that, apart from all these established truths and
above-mentioned evidences, the repudiation, cursing, and
execration, pronounced by the people of the earth, are in
themselves the mightiest proof and the surest testimony of the
truth of these heroes of the field of resignation
|PPage_237
|p1  and detachment. Whenever thou dost meditate upon the cavils
uttered by all the people, be they divines, learned or ignorant,
the firmer and the more steadfast wilt thou grow in the Faith. For
whatsoever hath come to pass, hath been prophesied by them who are
the Mines of divine knowledge, and Recipients of God's eternal law.

     Although We did not intend to make mention of the traditions
of a bygone age, yet, because of Our love for thee, We will cite
a few which are applicable to Our argument. We do not feel their
necessity, however, inasmuch as the things We have already
mentioned suffice the world and all that is therein. In fact, all
the Scriptures and the mysteries thereof are condensed into this
brief account. So much so, that were a person to ponder it a while
in his heart, he would discover from all that hath been said the
mysteries of the Words of God, and would apprehend the meaning of
whatever hath been manifested by that ideal King. As the people
differ in their understanding and station, We will accordingly make
mention of a few traditions, that these may impart constancy to the
wavering soul, and tranquillity to the troubled mind. Thereby, will
the testimony of God unto the people,
|PPage_238
|p1 both high and low, be complete and perfect.
|p2   Among them is the tradition, "And when the Standard of Truth
is made manifest, the people of both the East and the West curse
it." The wine of renunciation must needs be quaffed, the lofty
heights of detachment must needs be attained, and the meditation
referred to in the words "One hour's reflection is preferable to
seventy years of pious worship" must needs be observed, so that the
secret of the wretched behaviour of the people might be discovered,
those people who, despite the love and yearning for truth which
they profess, curse the followers of Truth when once He hath been
made manifest. To this truth the above-mentioned tradition beareth
witness. It is evident that the reason for such behaviour is none
other than the annulment of those rules, customs, habits, and
ceremonials to which they have been subjected. Otherwise, were the
Beauty of the Merciful to comply with those same rules and customs,
which are current amongst the people, and were He to sanction their
observances, such conflict and mischief would in no wise be made
manifest in the world. This exalted tradition is attested and
substantiated
|PPage_239
|p1 by these words which He hath revealed: "The day
when the Summoner shall summon to a stern business."
|p2   The divine call of the celestial Herald from beyond the Veil
of Glory, summoning mankind to renounce utterly all the things to
which they cleave, is repugnant to their desire; and this is the
cause of the bitter trials and violent commotions which have
occurred. Consider the way of the people. They ignore these
well-founded traditions, all of which have been fulfilled, and
cling unto those of doubtful validity, and ask why these have not
been fulfilled. And yet, those things which to them were
inconceivable have been made manifest. The signs and tokens of the
Truth shine even as the midday sun, and yet the people are
wandering, aimlessly and perplexedly, in the wilderness of
ignorance and folly. Notwithstanding all the verses of the Qur'an,
and the recognized traditions, which are all indicative of a new
Faith, a new Law, and a new Revelation, this generation still
waiteth in expectation of beholding the promised One who should
uphold the Law of the Muhammadan Dispensation. The Jews and the
|PPage_240
|p1 Christians in like manner uphold the same contention.
|p2   Among the utterances that foreshadow a new Law and a new
Revelation are the passages in the "Prayer of Nudbih": "Where is
He Who is preserved to renew the ordinances and laws? Where is He
Who hath the authority to transform the Faith and the followers
thereof?" He hath, likewise, revealed in the Ziyarat: "Peace be
upon the Truth made new." Abu-'Abdi'llah, questioned concerning the
character of the Mihdi, answered saying: "He will perform that
which Muhammad, the Messenger of God, hath performed, and will
demolish whatever hath been before Him even as the Messenger of God
hath demolished the ways of those that preceded Him."
|p3  Behold, how, notwithstanding these and similar traditions,
they idly contend that the laws formerly revealed, must in no wise
be altered. And yet, is not the object of every Revelation to
effect a transformation in the whole character of mankind, a
transformation that shall manifest itself both outwardly and
inwardly, that shall affect both its inner life and external
conditions? For if the character
|PPage_241
|p1 of mankind be not changed,
the futility of God's universal Manifestations would be apparent.
In the "'Avalim," an authoritative and well-known book, it is
recorded: "A Youth from Bani-Hashim shall be made manifest, Who
will reveal a new Book and promulgate a new law;" then follow these
words: "Most of His enemies will be the divines." In another
passage, it is related of Sadiq, son of Muhammad, that he spoke the
following: "There shall appear a Youth from Bani-Hashim, Who will
bid the people plight fealty unto Him. His Book will be a new Book,
unto which He shall summon the people to pledge their faith. Stern
is His Revelation unto the Arab. If ye hear about Him, hasten unto
Him." How well have they followed the directions of the Imams of
the Faith and Lamps of certitude! Although it is clearly stated:
"Were ye to hear that a Youth from Bani-Hashim hath appeared,
summoning the people unto a new and Divine Book, and to new and
Divine laws, hasten unto Him," yet have they all declared that Lord
of being an infidel, and pronounced Him a heretic. They hastened
not unto that Hashimite Light, that divine Manifestation, except
with drawn swords, and hearts filled with malice. Moreover, observe
how explicitly the enmity
|PPage_242
|p1 of the divines hath been mentioned
in the books. Notwithstanding all these evident and significant
traditions, all these unmistakable and undisputed allusions, the
people have rejected the immaculate Essence of knowledge and of
holy utterance, and have turned unto the exponents of rebellion and
error. Despite these recorded traditions and revealed utterances,
they speak only that which is prompted by their own selfish
desires. And should the Essence of Truth reveal that which is
contrary to their inclinations and desires, they will straightway
denounce Him as an infidel, and will protest saying: "This is
contrary to the sayings of the Imams of the Faith and of the
resplendent lights. No such thing hath been provided by our
inviolable Law." Even so in this day such worthless statements have
been and are being made by these poor mortals.
|p2   And now, consider this other tradition, and observe how all
these things have been foretold. In "Arba'in" it is recorded: "Out
of Bani-Hashim there shall come forth a Youth Who shall reveal new
laws. He shall summon the people unto Him, but none will heed His
call. Most of His enemies will be the divines. His bidding they
will not obey,
|PPage_243
|p1 but will protest saying: 'This is contrary to
that which hath been handed down unto us by the Imams of the
Faith.'" In this day, all are repeating these very same words,
utterly unaware that He is established upon the throne of "He doeth
whatsoever He willeth," and abideth upon the seat of "He ordaineth
whatsoever He pleaseth."
|p2   No understanding can grasp the nature of His Revelation, nor
can any knowledge comprehend the full measure of His Faith. All
sayings are dependent upon His sanction, and all things stand in
need of His Cause. All else save Him are created by His command,
and move and have their being through His law. He is the Revealer
of the divine mysteries, and the Expounder of the hidden and
ancient wisdom. Thus it is related in the "Biharu'l-Anvar," the
"'Avalim," and the "Yanbu'" of Sadiq, son of Muhammad, that he
spoke these words: "Knowledge is twenty and seven letters. All that
the Prophets have revealed are two letters thereof. No man thus far
hath known more than these two letters. But when the Qa'im shall
arise, He will cause the remaining twenty and five letters to be
made manifest." Consider: He hath declared Knowledge to consist of
twenty and seven
|PPage_244
|p1 letters, and regarded all the Prophets, from
Adam even unto the "Seal," as Expounders of only two letters
thereof and of having been sent down with these two letters. He
also saith that the Qa'im will reveal all the remaining twenty and
five letters. Behold from this utterance how great and lofty is His
station! His rank excelleth that of all the Prophets, and His
Revelation transcendeth the comprehension and understanding of all
their chosen ones. A Revelation, of which the Prophets of God, His
saints and chosen ones, have either not been informed, or which,
in pursuance of God's inscrutable Decree, they have not disclosed,
- such a Revelation these mean and depraved people have sought to
measure with their own deficient minds, their own deficient
learning and understanding. Should it fail to conform to their
standards, they straightway reject it. "Thinkest thou that the
greater part of them hear or understand? They are even like unto
the brutes! yea, they stray even further from the path!"
|p2   How, We wonder, do they explain the aforementioned tradition,
a tradition which, in unmistakable terms, foreshadoweth the
revelation of
|PPage_245
|p1 things inscrutable, and the occurrence of new
and wondrous events in His day? Such marvellous happenings kindle
so great a strife amongst the people, that all the divines and
doctors sentence Him and His companions to death, and all the
peoples of the earth arise to oppose Him. Even as it hath been
recorded in the "Kafi," in the tradition of Jabir, in the "Tablet
of Fatimih," concerning the character of the Qa'im: "He shall
manifest the perfection of Moses, the splendour of Jesus, and the
patience of Job. His chosen ones shall be abased in His day. Their
heads shall be offered as presents even as the heads of the Turks
and the Daylamites. They shall be slain and burnt. Fear shall seize
them; dismay and alarm shall strike terror into their hearts. The
earth shall be dyed with their blood. Their womenfolk shall bewail
and lament. These indeed are my friends!" Consider, not a single
letter of this tradition hath remained unfulfilled. In most of the
places their blessed blood hath been shed; in every city they have
been made captives, have been paraded throughout the provinces, and
some have been burnt with fire. And yet no one hath paused to
reflect that if the promised Qa'im should reveal the law and
ordinances of a former Dispensation, why
|PPage_246
|p1 then should such traditions have been recorded, and why should
there arise such a degree of strife and conflict that the people
should regard the slaying of these companions as an obligation
imposed upon them, and deem the persecution of these holy souls as
a means of attaining unto the highest favour?
|p2   Moreover, observe how these things that have come to pass,
and
the acts which have been perpetrated, have all been mentioned in
former traditions. Even as it hath been recorded in the
"Rawdiy-i-Kafi," concerning "Zawra'." In the "Rawdiy-i-Kafi" it is
related of Mu'aviyih, son of Vahhab, that Abu-'Abdi'llah hath
spoken: "Knowest thou Zawra'?" I said: "May my life be a sacrifice
unto thee! They say it is Baghdad." "Nay," he answered. And then
added: "Hast thou entered the city of Rayy?", to which I made
reply: "Yea, I have entered it." Whereupon, He enquired: "Didst
thou visit the cattle-market?" "Yea," I answered. He said: "Hast
thou seen the black mountain on the right hand side of the road?
The same is Zawra'. There shall eighty men, of the children of
certain ones, be slain, all of whom
|PPage_247
|p1 are worthy to be called caliphs." "Who will slay them?" I
asked. He made reply: "The children of Persia!"
|p2   Such is the condition and fate of His companions which in
former days hath been foretold. And now observe how, according to
this tradition, Zawra' is no other but the land of Rayy. In that
place His companions have been with great suffering put to death,
and all these holy beings have suffered martyrdom at the hand of
the Persians, as recorded in the tradition. This thou hast heard,
and unto it all testify. Wherefore, then, do not these grovelling,
worm-like men pause to meditate upon these traditions, all of which
are manifest as the sun in its noon-tide glory? For what reason do
they refuse to embrace the Truth, and allow certain traditions, the
significance of which they have failed to grasp, to withhold them
from the recognition of the Revelation of God and His Beauty, and
to cause them to dwell in the infernal abyss? Such things are to
be attributed to naught but the faithlessness of the divines and
doctors of the age. Of these, Sadiq, son of Muhammad, hath said:
"The religious doctors of that age shall be the most wicked of the
divines beneath the shadow of
|PPage_248
|p1 heaven. Out of them hath mischief proceeded, and unto them it
shall return."
|p2   We entreat the learned men of the Bayan not to follow in such
ways, not to inflict, at the time of Mustaghath, upon Him Who is
the divine Essence, the heavenly Light, the absolute Eternity, the
Beginning and the End of the Manifestations of the Invisible, that
which hath been inflicted in this day. We beg them not to depend
upon their intellect, their comprehension and learning, nor to
contend with the Revealer of celestial and infinite knowledge. And
yet, notwithstanding all these admonitions, We perceive that a
one-eyed man, who himself is the chief of the people, is arising
with the utmost malevolence against Us. We foresee that in every
city people will arise to suppress the blessed Beauty, that the
companions of that Lord of being and ultimate Desire of all men
will flee from the face of the oppressor and seek refuge from him
in the wilderness, whilst others will resign themselves and, with
absolute detachment, will sacrifice their lives in His path.
Methinks We can discern one who is reputed for such devoutness and
piety that men deem it an obligation to obey him, and to whose
command they consider it necessary
|PPage_249
|p1 to submit, who will arise to assail the very root of the divine
Tree, and endeavour to the uttermost of his power to resist and
oppose Him. Such is the way of the people!
|p2   We fain would hope that the people of the Bayan will be
enlightened, will soar in the realm of the spirit and abide
therein, will discern the Truth, and recognize with the eye of
insight dissembling falsehood. In these days, however, such odours
of jealousy are diffused, that - I swear by the Educator of all
beings, visible and invisible - from the beginning of the
foundation of the world - though it hath no beginning - until the
present day, such malice, envy, and hate have in no wise appeared,
nor will they ever be witnessed in the future. For a number of
people who have never inhaled the fragrance of justice, have raised
the standard of sedition, and have leagued themselves against Us.
On every side We witness the menace of their spears, and in all
directions We recognize the shafts of their arrows. This, although
We have never gloried in any thing, nor did We seek preference over
any soul. To everyone We have been a most kindly companion, a most
forbearing and affectionate friend. In the company of the poor We
|PPage_250
|p1 have sought their fellowship, and amidst the exalted and
learned We have been submissive and resigned. I swear by God, the
one true God! grievous as have been the woes and sufferings which
the hand of the enemy and the people of the Book inflicted upon Us,
yet all these fade into utter nothingness when compared with that
which hath befallen Us at the hand of those who profess to be Our
friends.
|p2   What more shall We say? The universe, were it to gaze with
the
eye of justice, would be incapable of bearing the weight of this
utterance! In the early days of Our arrival in this land, when We
discerned the signs of impending events, We decided, ere they
happened, to retire. We betook Ourselves to the wilderness, and
there, separated and alone, led for two years a life of complete
solitude. From Our eyes there rained tears of anguish, and in Our
bleeding heart there surged an ocean of agonizing pain. Many a
night We had no food for sustenance, and many a day Our body found
no rest. By Him Who hath My being between His hands!
notwithstanding these showers of afflictions and unceasing
calamities, Our soul was wrapt in blissful joy, and Our whole being
|PPage_251
|p1 evinced an ineffable gladness. For in Our solitude We were
unaware of the harm or benefit, the health or ailment, of any soul.
Alone, We communed with Our spirit, oblivious of the world and all
that is therein. We knew not, however, that the mesh of divine
destiny exceedeth the vastest of mortal conceptions, and the dart
of His decree transcendeth the boldest of human designs. None can
escape the snares He setteth, and no soul can find release except
through submission to His will. By the righteousness of God! Our
withdrawal contemplated no return, and Our separation hoped for no
reunion. The one object of Our retirement was to avoid becoming a
subject of discord among the faithful, a source of disturbance unto
Our companions, the means of injury to any soul, or the cause of
sorrow to any heart. Beyond these, We cherished no other intention,
and apart from them, We had no end in view. And yet, each person
schemed after his own desire, and pursued his own idle fancy, until
the hour when, from the Mystic Source, there came the summons
bidding Us return whence We came. Surrendering Our will to His, We
submitted to His injunction.
|p2   What pen can recount the things We beheld upon Our return!
Two
years have elapsed during
|PPage_252
|p1 which Our enemies have ceaselessly
and assiduously contrived to exterminate Us, whereunto all witness.
Nevertheless, none amongst the faithful hath risen to render Us any
assistance, nor did any one feel inclined to help in Our
deliverance. Nay, instead of assisting Us, what showers of
continuous sorrows, their words and deeds have caused to rain upon
Our soul! Amidst them all, We stand, life in hand, wholly resigned
to His will; that perchance, through God's loving kindness and His
grace, this revealed and manifest Letter may lay down His life as
a sacrifice in the path of the Primal Point, the most exalted Word.
By Him at Whose bidding the Spirit hath spoken, but for this
yearning of Our soul, We would not, for one moment, have tarried
any longer in this city. "Sufficient Witness is God unto Us." We
conclude Our argument with the words: "There is no power nor
strength but in God alone." "We are God's, and to Him shall we
return."
|p2   They that have hearts to understand, they that have quaffed
the Wine of love, who have not for one moment gratified their
selfish desires, will behold, resplendent as the sun in its
noon-tide glory, those tokens, testimonies, and evidences that
attest the truth of this wondrous Revelation, this transcendent
|PPage_253
|p1 and divine Faith. Reflect, how the people have rejected the
Beauty of God, and have clung unto their covetous desires.
Notwithstanding all these consummate verses, these unmistakable
allusions, which have been revealed in the "Most weighty
Revelation," the Trust of God amongst men, and despite these
evident traditions, each more manifest than the most explicit
utterance, the people have ignored and repudiated their truth, and
have held fast to the letter of certain traditions which, according
to their understanding, they have found inconsistent with their
expectations, and the meaning of which they have failed to grasp.
They have thus shattered every hope, and deprived themselves of the
pure wine of the All-Glorious, and the clear and incorruptible
waters of the immortal Beauty.
|p2   Consider, that even the year in which that Quintessence of
Light is to be made manifest hath been specifically recorded in the
traditions, yet they still remain unmindful, nor do they for one
moment cease to pursue their selfish desires. According to the
tradition, Mufaddal asked Sadiq saying: "What of the sign of His
manifestation, O my master?" He made reply: "In the year sixty,
|PPage_254
|p1 His Cause shall be made manifest, and His Name shall be
proclaimed."
|p2   How strange! Notwithstanding these explicit and manifest
references these people have shunned the Truth. For instance,
mention of the sorrows, the imprisonment and afflictions inflicted
upon that Essence of divine virtue hath been made in the former
traditions. In the "Bihar" it is recorded: "In our Qa'im there
shall be four signs from four Prophets, Moses, Jesus, Joseph, and
Muhammad. The sign from Moses, is fear and expectation; from Jesus,
that which was spoken of Him; from Joseph, imprisonment and
dissimulation; from Muhammad, the revelation of a Book similar to
the Qur'an." Notwithstanding such a conclusive tradition, which in
such unmistakable language hath foreshadowed the happenings of the
present day, none hath been found to heed its prophecy, and
methinks none will do so in the future, except him whom thy Lord
willeth. "God indeed shall make whom He will to hearken, but We
shall not make those who are in their graves to hearken."
|p3  It is evident unto thee that the Birds of Heaven and Doves of
Eternity speak a twofold language. One language, the outward
language, is devoid of
|PPage_255
|p1 allusions, is unconcealed and
unveiled; that it may be a guiding lamp and a beaconing light
whereby wayfarers may attain the heights of holiness, and seekers
may advance into the realm of eternal reunion. Such are the
unveiled traditions and the evident verses already mentioned. The
other language is veiled and concealed, so that whatever lieth
hidden in the heart of the malevolent may be made manifest and
their innermost being be disclosed. Thus hath Sadiq, son of
Muhammad, spoken: "God verily will test them and sift them." This
is the divine standard, this is the Touchstone of God, wherewith
He proveth His servants. None apprehendeth the meaning of these
utterances except them whose hearts are assured, whose souls have
found favour with God, and whose minds are detached from all else
but Him. In such utterances, the literal meaning, as generally
understood by the people, is not what hath been intended. Thus it
is recorded: "Every knowledge hath seventy meanings, of which one
only is known amongst the people. And when the Qa'im shall arise,
He shall reveal unto men all that which remaineth." He also saith:
"We speak one word, and by it we intend one and seventy meanings;
each one of these meanings we can explain."
|PPage_256
|p1 These things We mention only that the people may not be
dismayed because of certain traditions and utterances, which have
not yet been literally fulfilled, that they may rather attribute
their perplexity to their own lack of understanding, and not to the
non-fulfilment of the promises in the traditions, inasmuch as the
meaning intended by the Imams of the Faith is not known by this
people, as evidenced by the traditions themselves. The people,
therefore, must not allow such utterances to deprive them of the
divine bounties, but should rather seek enlightenment from them who
are the recognized Expounders thereof, so that the hidden mysteries
may be unravelled, and be made manifest unto them.
|p2   We perceive none, however, amongst the people of the earth
who, sincerely yearning for the Truth, seeketh the guidance of the
divine Manifestations concerning the abstruse matters of his Faith.
All are dwellers in the land of oblivion, and all are followers of
the people of wickedness and rebellion. God will verily do unto
them that which they themselves are doing, and will forget them
even as they have ignored His Presence in His day. Such is His
decree unto those that have
|PPage_257
|p1 denied Him, and such will it be
unto them that have rejected His signs.
|p2  We conclude Our argument with His words - exalted is He - "And
whoso shall withdraw from the remembrance of the Merciful, We will
chain a Satan unto him, and he shall be his fast companion." "And
whoso turneth away from My remembrance, truly his shall be a life
of misery."
|p3  Thus hath it been revealed aforetime, were ye to comprehend.
Revealed by the "Ba'" and the "Ha'."
Peace be upon him that inclineth his ear unto the melody of
the Mystic Bird calling from the Sadratu'l-Muntaha!
Glorified be our Lord, the Most High!

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