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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
Friendly sites
Hagia Sophia
Solitaire
Tetris
Space Invaders
Q-bert
Moon Patrol
Bubble Bobble
Lady Bug
Bomb Jack
Ghosts n Goblins
Burger time
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Holy Kitab I
Iqan:
Section 8 |
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 heart that this
so-called learning is and hath ever been, rejected by Him Who is
the one true God. How can the knowledge of these sciences, which
are so contemptible in the eyes of the truly learned, be
regarded as essential to the apprehension of the mysteries of
the "Mi'raj," whilst the Lord of the "Mi'raj" Himself was never
burdened with a single letter of these limited and obscure
learnings, and never defiled His radiant heart with any of these
fanciful illusions? How truly hath he said:
"All human attainment moveth upon a lame ass, whilst Truth,
riding upon the wind, darteth across space." By the
righteousness of God! Whoso desireth to fathom the mystery of
this "Mi'raj," and craveth a drop from this ocean, if the mirror
of his heart be already obscured by the dust of these learnings,
he must needs cleanse and purify it ere the light of this
mystery can be reflected therein.
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 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.
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!
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.
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 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.
And as to this man's attainments, his ignorance, understanding
and belief, behold what the Book which embraceth all things hath
revealed; "Verily, the tree of Zaqqum [Infernal tree.] shall be
the food of the Athim." [Sinner or sinful. Qur'an 44:43-44.] And
then follow certain verses, until He saith: "Taste this, for
thou forsooth art the mighty Karim!" [Honourable--Qur'an 44:49.]
Consider how clearly and explicitly he hath been described in
God's incorruptible Book! This man, moreover, feigning humility,
hath in his own book referred to himself as the "athim servant":
"Athim" in the Book of God, mighty among the common herd,
"Karim" in name!
Ponder the blessed verse, so that the meaning of the words:
"There is neither a thing green nor sere but it is noted in the
unerring Book," [Qur'an 6:59.] may be imprinted upon the tablet
of thy heart. Notwithstanding, a multitude bear him allegiance.
They have rejected the Moses of knowledge and justice, and clung
to the Samiri [A magician contemporary with Moses.] 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.
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." [Qur'an 7:57.] 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 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." [ Qur'an 16:43.]
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 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.
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 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, 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.
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," [Qur'an 29:69.] he shall enjoy
the blessing conferred by the words: "In Our ways shall We
assuredly guide him." [Ibid.] 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 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.
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 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 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.
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 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.
Wherefore, O my friend, it behooveth Us to exert the highest
endeavour to attain unto that City, and, by the grace of God and
His loving-kindness, rend asunder the "veils of glory"; so that,
with inflexible steadfastness, we may sacrifice our drooping
souls in the path of the New Beloved. We should with tearful
eyes, fervently and repeatedly, implore Him to grant us the
favour of that grace. That city is none other than the Word of
God revealed in every age and dispensation. In the days of Moses
it was the Pentateuch; in the days of Jesus the Gospel; in the
days of Muhammad the Messenger of God the Qur'an; in this day
the Bayan; and in the dispensation of Him Whom God will make
manifest His own Book-the Book unto which all the Books of
former Dispensations must needs be referred, the Book which
standeth amongst them all transcendent 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.
For instance, the Qur'an was an impregnable stronghold unto the
people of Muhammad. In His days, whosoever entered therein, was
shielded from the devilish assaults, the menacing darts, the
soul-devouring doubts, and blasphemous whisperings of the enemy.
Upon him was also bestowed a portion of the everlasting and
goodly fruits-the fruits of wisdom, from the divine Tree. To him
was given to drink the incorruptible waters of the river of
knowledge, and to taste the wine of the mysteries of divine
Unity.
All the things that people required in connection with the
Revelation of Muhammad and His laws were to be found revealed
and manifest in that Ridvan of resplendent glory. That Book
constitutes an abiding testimony to its people after Muhammad,
inasmuch as its decrees are indisputable, and its promise
unfailing. All have been enjoined to follow the precepts of that
Book until "the year sixty" [The year 1260 A.H., the year of the
Bab's Declaration.] --the year of the advent of God's wondrous
Manifestation. That Book is the Book which unfailingly leadeth
the seeker unto the Ridvan of the divine Presence, and causeth
him that hath forsaken his country and is treading the seeker's
path to enter the Tabernacle of everlasting reunion. Its
guidance can never err, its testimony no other testimony can
excel. All other traditions, all other books and records, are
bereft of such distinction, inasmuch as both the traditions and
they that have spoken them are confirmed and proven solely by
the text of that Book. Moreover, the traditions themselves
grievously differ, and their obscurities are manifold.
Muhammad, Himself, as the end of His mission drew nigh, spoke
these words: "Verily, I leave amongst you My twin weighty
testimonies: The Book of God and My Family." Although many
traditions had been revealed by that Source of Prophethood and
Mine of divine Guidance, yet He mentioned only that Book,
thereby appointing it as the mightiest instrument and surest
testimony for the seekers; a guide for the people until the Day
of Resurrection.
With unswerving vision, with pure heart, and sanctified spirit,
consider attentively what God hath established as the testimony
of guidance for His people in His Book, which is recognized as
authentic by both the high and lowly. To this testimony we both,
as well as all the peoples of the world, must cling, that
through its light we may know and distinguish between truth and
falsehood, guidance and error. Inasmuch as Muhammad hath
confined His testimonies to His Book and to His Family, and
whereas the latter hath passed away, there remaineth His Book
only as His one testimony amongst the people.
In the beginning of His Book He saith: "Alif. Lam. Mim. No doubt
is there about this Book: It is a guidance unto the
God-fearing." [Qur'an 2:1.] In the disconnected letters of the
Qur'an the mysteries of the divine Essence are enshrined, and
within their shells the pearls of His Unity are treasured. For
lack of space We do not dwell upon them at this moment.
Outwardly they signify Muhammad Himself, Whom God addresseth
saying: "O Muhammad, there is no doubt nor uncertainty about
this Book which hath been sent down from the heaven of divine
Unity. In it is guidance unto them that fear God." Consider, how
He hath appointed and decreed this self-same Book, the Qur'an,
as a guidance unto all that are in heaven and on earth. He, the
divine Being, and unknowable Essence, hath, Himself, testified
that this Book is, beyond all doubt and uncertainty, the guide
of all mankind until the Day of Resurrection.
And now, We ask, is it fair for this people to view with doubt
and misgiving this most weighty Testimony, the divine origin of
which God hath proclaimed, and pronounced it to be the
embodiment of truth? Is it fair for them to turn away from the
thing which He hath appointed as the supreme Instrument of
guidance for attainment unto the loftiest summits of knowledge,
and to seek aught else but that Book? How can they allow men's
absurd and foolish sayings to sow the seeds of distrust in their
minds? How can they any longer idly contend that a certain
person hath spoken this or that way, or that a certain thing did
not come to pass? Had there been anything conceivable besides
the Book of God which could prove a more potent instrument and a
surer guide to mankind, would He have failed to reveal it in
that verse?
It is incumbent upon us not to depart from God's irresistible
injunction and fixed decree, as revealed in the above-mentioned
verse. We should acknowledge the holy and wondrous Scriptures,
for failing to do this we have failed to acknowledge the truth
of this blessed verse. For it is evident that whoso hath failed
to acknowledge the truth of the Qur'an hath in reality failed to
acknowledge the truth of the preceding Scriptures.
This is but the manifest implication of the verse. Were We to
expound its inner meanings and unfold its hidden mysteries,
eternity would never suffice to exhaust their import, nor would
the universe be capable of hearing them! God verily testifieth
to the truth of Our saying!
In another passage He likewise saith: "And if ye be in doubt as
to that which We have sent down to Our Servant, then produce a
Surah like it, and summon your witnesses, beside God, if ye are
men of truth." [Qur'an 2:23.] Behold, how lofty is the station,
and how consummate the virtue, of these verses which He hath
declared to be His surest testimony, His infallible proof, the
evidence of His all-subduing power, and a revelation of the
potency of His will. He, the divine King, hath proclaimed the
undisputed supremacy of the verses of His Book over all things
that testify to His truth. For compared with all other proofs
and tokens, the divinely-revealed verses shine as the sun,
whilst all others are as stars. To the peoples of the world they
are the abiding testimony, the incontrovertible proof, the
shining light of the ideal King. Their excellence is unrivalled,
their virtue nothing can surpass. They are the treasury of the
divine pearls and the depository of the divine mysteries. They
constitute the indissoluble Bond, the firm Cord, the
Urvatu'l-Vuthqa, the inextinguishable Light. Through them
floweth the river of divine knowledge, and gloweth the fire of
His ancient and consummate wisdom. This is the fire which, in
one and the same moment, kindleth the flame of love in the
breasts of the faithful, and induceth the chill of heedlessness
in the heart of the enemy.
O friend! It behooveth us not to waive the injunction of God,
but rather acquiesce and submit to that which He hath ordained
as His divine Testimony. This verse is too weighty and pregnant
an utterance for this afflicted soul to demonstrate and expound.
God speaketh the truth and leadeth the way. He, verily, is
supreme over all His people; He is the Mighty, the Beneficent.
Likewise, He saith: "Such are the verses of God: with truth do
We recite them to Thee. But in what revelation will they
believe, if they reject God and His verses?" [Qur'an 45:5.] If
thou wilt grasp the implication of this verse, thou wilt
recognize the truth that no manifestation greater than the
Prophets of God hath ever been revealed, and no testimony
mightier than the testimony of their revealed verses hath ever
appeared upon the earth. Nay, this testimony no other testimony
can ever excel, except that which the Lord thy God willeth.
In another passage He saith: "Woe to every lying sinner, who
heareth the verses of God recited to him, and then, as though he
heard them not, persisteth in proud disdain! Apprise him of a
painful punishment." [Qur'an 45:6.] The implications of this
verse, alone, suffice all that is in heaven and on earth, were
the people to ponder the verses of their Lord. For thou hearest
how in this day the people disdainfully ignore the
divinely-revealed verses, as though they were the meanest of all
things. And yet, nothing greater than these verses hath ever
appeared, nor will ever be made manifest in the world! Say unto
them: "O heedless people! Ye repeat what your fathers, in a
bygone age, have said. Whatever fruits they have gathered from
the tree of their faithlessness, the same shall ye gather also.
Ere long shall ye be gathered unto your fathers, and with them
shall ye dwell in hellish fire. An ill abode! the abode of the
people of tyranny."
In yet another passage He saith: "And when he becometh
acquainted with any of Our verses he turneth them to ridicule.
There is a shameful punishment for them!" [Qur'an 45:8.] The
people derisively observed saying: "Work thou another miracle,
and give us another sign!" One would say: "Make now a part of
the heaven to fall down upon us"; [Qur'an 26:187.] and another:
"If this be the very truth from before Thee, rain down stones
upon us from heaven." [Qur'an 8:32.] Even as the people of
Israel, in the time of Moses, bartered away the bread of heaven
for the sordid things of the earth, these people, likewise,
sought to exchange the divinely-revealed verses for their foul,
their vile, and idle desires. In like manner, thou beholdest in
this day that although spiritual sustenance hath descended from
the heaven of divine mercy, and been showered from the clouds of
His loving kindness, and although the seas of life, at the
behest of the Lord of all being, are surging within the Ridvan
of the heart, yet these people, ravenous as the dogs, have
gathered around carrion, and contented themselves with the
stagnant waters of a briny lake. Gracious God! how strange the
way of this people! They clamour for guidance, although the
standards of Him Who guideth all things are already hoisted.
They cleave to the obscure intricacies of knowledge, when He,
Who is the Object of all knowledge, shineth as the sun. They see
the sun with their own eyes, and yet question that brilliant Orb
as to the proof of its light. They behold the vernal showers
descending upon them, and yet seek an evidence of that bounty.
The proof of the sun is the light thereof, which shineth and
envelopeth all things. The evidence of the shower is the bounty
thereof, which reneweth and investeth the world with the mantle
of life. Yea, the blind can perceive naught from the sun except
its heat, and the arid soil hath no share of the showers of
mercy. "Marvel not if in the Qur'an the unbeliever perceiveth
naught but the trace of letters, for in the sun, the blind
findeth naught but heat."
In another passage He saith: "And when Our clear verses are
recited to them, their only argument is to say, 'Bring back our
fathers, if ye speak the truth!'" [Qur'an 45:24.] Behold, what
foolish evidences they sought from these Embodiments of an
all-encompassing mercy! They scoffed at the verses, a single
letter of which is greater than the creation of heavens and
earth, and which quickeneth the dead of the valley of self and
desire with the spirit of faith; and clamoured saying: "Cause
our fathers to speed out of their sepulchres." Such was the
perversity and pride of that people. Each one of these verses is
unto all the peoples of the world an unfailing testimony and a
glorious proof of His truth. Each of them verily sufficeth all
mankind, wert thou to meditate upon the verses of God. In the
above-mentioned verse itself pearls of mysteries lie hidden.
Whatever be the ailment, the remedy it offereth can never fail.
Heed not the idle contention of those who maintain that the Book
and verses thereof can never be a testimony unto the common
people, inasmuch as they neither grasp their meaning nor
appreciate their value. And yet, the unfailing testimony of God
to both the East and the West is none other than the Qur'an.
Were it beyond the comprehension of men, how could it have been
declared as a universal testimony unto all people? If their
contention be true, none would therefore be required, nor would
it be necessary for them to know God, inasmuch as the knowledge
of the divine Being transcendeth the knowledge of His Book, and
the common people would not possess the capacity to comprehend
it.
Such contention is utterly fallacious and inadmissible. It is
actuated solely by arrogance and pride. Its motive is to lead
the people astray from the Ridvan of divine good-pleasure and to
tighten the reins of their authority over the people. And yet,
in the sight of God, these common people are infinitely superior
and exalted above their religious leaders who have turned away
from the one true God. The understanding of His words and the
comprehension of the utterances of the Birds of Heaven are in no
wise dependent upon human learning. They depend solely upon
purity of heart, chastity of soul, and freedom of spirit. This
is evidenced by those who, today, though without a single letter
of the accepted standards of learning, are occupying the
loftiest seats of knowledge; and the garden of their hearts is
adorned, through the showers of divine grace, with the roses of
wisdom and the tulips of understanding. Well is it with the
sincere in heart for their share of the light of a mighty Day!
And likewise, He saith: "As for those who believe not in the
verses of God, or that they shall ever meet Him, these of My
mercy shall despair, and these doth a grievous chastisement
await." [Qur'an 29:23.] Also, "And they say, 'Shall we then
abandon our gods for a crazed poet?'" [Qur'an 37:36.] The
implication of this verse is manifest. Behold what they observed
after the verses were revealed. They called Him a poet, scoffed
at the verses of God, and exclaimed saying: "These words of his
are but tales of the Ancients!" By this they meant that those
words which were spoken by the peoples of old Muhammad hath
compiled and called them the Word of God. |
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