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Holy Kitab I Aqdas
Texts 1-19
Texts 20-38
Texts 39-57
Texts 58-76
Texts 77-95
Texts 96-114
Texts 115-133
Texts 134-152
Texts 153-171
Texts 172-190
Holy Kitab I Iqan
Section 1
Section 2
Section 3
Section 4
Section 5
Section 6
Section 7
Section 8
Section 9
Section 10
Epistle to the Son of the Wolf
Section 1
Section 2
Section 3
Section 4
Section 5
Section 6
Section 7
Section 8
Section 9
Prayers & Meditations by Bahaullah
Section 1
Section 2
Section 3
Section 4
Section 5
Section 6
Section 7
Section 8
Section 9
Section 10
Section 11
Section 12
Section 13
Section 14
Section 15
Section 16
Section 17
Section 18
Section 19
Section 20
Section 21
Section 22
Section 23
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Holy Kitab I
Iqan:
Section 10 |
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, both high
and low, be complete and perfect.
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 by these words
which He hath revealed: "The day when the Summoner shall summon
to a stern business." [Qur'an 54:6.]
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 Christians in like manner uphold
the same contention.
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:
[Visiting Tablet revealed by Ali.] "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."
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 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
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.
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, 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."
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 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!" [Qur'an 25:44.]
How, We wonder, do they explain the aforementioned tradition, a
tradition which, in unmistakable terms, foreshadoweth the
revelation of 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 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?
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?", [Ancient city near
which Tihran is built.] 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 are worthy to be called
caliphs." "Who will slay them?" I asked. He made reply: "The
children of Persia!"
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 heaven. Out
of them hath mischief proceeded, and unto them it shall return."
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 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!
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 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.
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 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.
What pen can recount the things We beheld upon Our return! Two
years have elapsed during 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."
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
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.
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,
His Cause shall be made manifest, and His Name shall be
proclaimed."
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."
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 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."
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.
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
denied Him, and such will it be unto them that have rejected His
signs.
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."
[Qur'an 43:36.] "And whoso turneth away from My remembrance,
truly his shall be a life of misery." [Qur'an 20:124.]
Thus hath it been revealed aforetime, were ye to comprehend.
Revealed by the "Ba'" and the "Ha'." [B and H meaning Baha.]
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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