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[Pages 161–200] 161 |
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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
Bayán—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.
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Notwithstanding the obviousness of this theme,
in the eyes of those that have quaffed the wine of
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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
Muḥammad, 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 Muḥammad, 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.”
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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
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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.”
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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
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even Gabriel, unshepherded, can never attain, and
the Bird of Heaven, unassisted, can never reach!
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And, now, strive thou to comprehend the meaning
of this saying of ‘Alí, 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.”
1
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.
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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
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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,”
2
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.
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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,
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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.
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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,
3
uttering
this mystery: “A thousand Fátimihs I have
espoused, all of whom were the daughters of Muḥammad,
Son of ‘Abdu’lláh, the ‘Seal of the
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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.
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Likewise, strive thou to comprehend the meaning
of the melody of that eternal beauty, Ḥusayn,
son of ‘Alí, who, addressing Salmán, 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
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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.”
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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!
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How strange! These people with one hand cling
to those verses of the Qur’án and those traditions
169
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?”
4
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: “Muḥammad
is the Apostle of God and the Seal of the Prophets,”
5
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’án. 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.
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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”
170
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.”
6
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.”
7
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
171
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?”
8
In the light of these utterances, how can man be so
bold as to question Him, and busy himself with
idle sayings?
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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
172
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.”
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Twelve hundred and eighty years have passed
since the dawn of the Muḥammadan Dispensation,
and with every break of day, these blind and
ignoble people have recited their Qur’án, 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.
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And it came to pass that on a certain day a needy
man came to visit this Soul, craving for the ocean
173
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’án, and art thou not aware of this
blessed verse: ‘On that day shall neither man nor
spirit be asked of his Sin?’
9
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.’”
10
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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
174
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.
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We seal Our theme with that which was formerly
revealed unto Muḥammad that the seal
thereof may shed the fragrance of that holy musk
which leadeth men unto the Riḍván of unfading
splendour. He said, and His Word is the truth:
“And God calleth to the Abode of Peace;
11
and
He guideth whom He will into the right way.”
12
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“For them is an Abode of Peace with their Lord!
and He shall be their Protector because of their
works.”
13
This He hath revealed that His grace
may encompass the world. Praise be to God, the
Lord of all being!
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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.”
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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,
176
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.
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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.”
14
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
177
manifest signs, and We strengthened Him with the
Holy Spirit.”
15
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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.
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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
178
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.
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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
179
Thine!”
18
And also He saith: “In truth, they who
plighted fealty unto thee, really plighted that
fealty unto God.”
19
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: “Muḥammad is not the father of any
man among you, but He is the Messenger of
God.”
20
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
180
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
deemed 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.
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In this day the breeze of God is wafted, and His
Spirit hath pervaded all things. Such is the outpouring
181
of His grace that the pen is stilled and the
tongue is speechless.
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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.
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Those words uttered by the Luminaries of
Truth must needs be pondered, and should their
182
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.
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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.’”
22
As soon as Muḥammad’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
184
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.
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For instance, a certain man,
23
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
185
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-‘Avám,
24
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’ráj”
25
of Muḥammad, of
186
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’ráj”. 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.
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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
187
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’ráj,” whilst the Lord of the
“Mi’ráj” 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’ráj,”
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.
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205 |
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
188
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.
|
206 |
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!
189
|
207 |
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.
|
208 |
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
190
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.
|
209 |
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 Zaqqúm
26
shall be the food of the
Áthím.”
27
And then follow certain verses, until He
saith: “Taste this, for thou forsooth art the mighty
Karím!”
28
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 “áthim servant”:
“Áthím” in the Book of God, mighty among
the common herd, “Karím” in name!
|
210 |
Ponder the blessed verse, so that the meaning of
the words: “There is neither a thing green nor sere
191
but it is noted in the unerring Book,”
29
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 Samírí
30
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.
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211 |
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.”
31
|
212 |
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
192
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.”
32
|
213 |
But, O my brother, when a true seeker determineth
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
193
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.
|
214 |
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
194
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,
195
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.
|
215 |
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,”
33
he shall enjoy the
blessing conferred by the words: “In Our ways
shall We assuredly guide him.”
34
|
216 |
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
196
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.
|
217 |
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
197
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
198
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.
|
218 |
They that valiantly labour in quest of God’s will,
when once they have renounced all else but Him,
will be so attached and wedded to that City that a
199
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.
|
219 |
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 Muḥammad the Messenger of God the Qur’án;
in this day the Bayán; 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
200
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.
|
220 |
For instance, the Qur’án was an impregnable
stronghold unto the people of Muḥammad. 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.
|
221 |
1. | Qur’án 2:19. [ Back To Reference] |
2. | Qur’án 36:20. [ Back To Reference] |
3. | Imám ‘Alí. [ Back To Reference] |
4. | Qur’án 2:85. [ Back To Reference] |
5. | Qur’án 33:40. [ Back To Reference] |
6. | Qur’án 6:103. [ Back To Reference] |
7. | Qur’án 16:61. [ Back To Reference] |
8. | Qur’án 21:23. [ Back To Reference] |
9. | Qur’án 55:39. [ Back To Reference] |
10. | Qur’án 55:41. [ Back To Reference] |
11. | Baghdád. [ Back To Reference] |
12. | Qur’án 10:25. [ Back To Reference] |
13. | Qur’án 6:127. [ Back To Reference] |
14. | Qur’án 2:136. [ Back To Reference] |
15. | Qur’án 2:253. [ Back To Reference] |
16. | Qur’án 19:31. [ Back To Reference] |
17. | Qur’án 18:110. [ Back To Reference] |
18. | Qur’án 8:17. [ Back To Reference] |
19. | Qur’án 48:10. [ Back To Reference] |
20. | Qur’án 33:40. [ Back To Reference] |
21. | Qur’án 2:189. [ Back To Reference] |
22. | Qur’án 17:85. [ Back To Reference] |
23. | Ḥájí Mírzá Karím Khán. [ Back To Reference] |
24. | “Guidance unto the ignorant.” [ Back To Reference] |
25. | Ascent. [ Back To Reference] |
26. | Infernal tree. [ Back To Reference] |
27. | Sinner or sinful. Qur’án 44:43–44. [ Back To Reference] |
28. | Honourable—Qur’án 44:49. [ Back To Reference] |
29. | Qur’án 6:59. [ Back To Reference] |
30. | A magician contemporary with Moses. [ Back To Reference] |
31. | Qur’án 7:57. [ Back To Reference] |
32. | Qur’án 16:43. [ Back To Reference] |
33. | Qur’án 29:69. [ Back To Reference] |
34. | Ibid. [ Back To Reference] |