|
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
Friendly sites
Hagia Sophia
Solitaire
Tetris
Space Invaders
Q-bert
Moon Patrol
Bubble Bobble
Lady Bug
Bomb Jack
Ghosts n Goblins
Burger time
| |
|
Holy Kitab I
Iqan:
Section 7 |
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.
Notwithstanding the obviousness of this theme, in the eyes of
those that have quaffed the wine of 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."
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 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."
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 even Gabriel,
unshepherded, can never attain, and the Bird of Heaven,
unassisted, can never reach!
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."
[Qur'an 2:19.] 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.
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 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," [Qur'an 36:20.] 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.
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, 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.
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, [Imam Ali.] 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 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.
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 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."
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!
How strange! These people with one hand cling to those verses of
the Qur'an and those traditions 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?" [Qur'an 2:85.] 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,"
[Qur'an 33:40.] 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.
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" 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." [Qur'an
6:103.] 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." [Qur'an 16:61.] 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 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?" [Qur'an 21:23.] In the light of these utterances, how
can man be so bold as to question Him, and busy himself with
idle sayings?
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!
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 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."
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.
And it came to pass that on a certain day a needy man came to
visit this Soul, craving for the ocean 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?' [Qur'an 55:39.] 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.'" [Qur'an 55:41.]
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 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.
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; [Baghdad.] and He
guideth whom He will into the right way." [Qur'an 10:25.]
"For them is an Abode of Peace with their Lord! and He shall be
their Protector because of their works." [Qur'an 6:127.] This He
hath revealed that His grace may encompass the world. Praise be
to God, the Lord of all being!
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."
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, 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.
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." [Qur'an 2:136.] 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 manifest signs, and We strengthened
Him with the Holy Spirit." [Qur'an 2:253.]
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.
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 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.
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. [Qur'an 19:31.] I am but a man like
you." [Qur'an 18:110.]
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.
Were any of the all-embracing Manifestations of God to declare:
"I am God!" He verily speaketh the truth, and no doubt attacheth
thereto.
For it hath been repeatedly demonstrated that through their
Revelation, their attributes and names, the Revelation of God,
His name and His attributes, are made manifest in the world.
Thus, He hath revealed: "Those shafts were God's, not Thine!"
[Qur'an 8:17.] And also He saith: "In truth, they who plighted
fealty unto thee, really plighted that fealty unto God." [Qur'an
48:10.] 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." [Qur'an 33:40.]
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 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.
In this day the breeze of God is wafted, and His Spirit hath
pervaded all things. Such is the outpouring of His grace that
the pen is stilled and the tongue is speechless.
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.
Those words uttered by the Luminaries of Truth must needs be
pondered, and should their 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.
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."[Qur'an 2:189.] Thereupon,
they that heard Him denounced Him as an ignorant man.
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.'" [Qur'an 17:85.] 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 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.
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.
For instance, a certain man, [Haji Mirza Karim Khan.] 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 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, ["Guidance unto the ignorant."] 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" [Ascent.] of
Muhammad, of 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. |
|
| |
Friendly sites
Michel Platini
Frank Rijkaard
Ruud Gullit
|
