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Chapter 56
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"Return" of the Independent Prophets and Dependent/Lesser Prophets.
1)
THE "RETURN" SPOKEN OF BY THE PROPHETS
Question.--Will you explain the subject of Return?
Answer.--Bahá'u'lláh has explained this question fully and clearly in
the Íqán. Read it, and the truth of this subject will become apparent.
But since you have asked about it, I will explain it briefly. We will
begin to elucidate it from the Gospel, for there it is plainly said
that when John, the son of Zacharias, appeared and gave to men the glad
tidings of the Kingdom of God, they asked him, "Who art thou? Art thou
the promised Messiah?" He replied, "I am not the Messiah." Then they
asked him, "Art thou Elijah?" He said, "I am not." These words prove
and show that John, the son of Zacharias, was not the promised Elias.
But on the day of the transfiguration on Mount Tabor Christ said
plainly that John, the son of Zacharias, was the promised Elias.
In chapter 9, verses 11-13, of the Gospel of Mark, it is said: "And
they asked Him, saying, Why say the scribes that Elias must first come?
And He answered and told them, Elias verily cometh first, and restoreth
all things; and how it is written of the Son of man, that He must
suffer many things, and be set at nought. But I say unto you, That
Elias is indeed come, and they have done unto him whatsoever they
listed, as it is written of him."
In chapter 17, verse 13, of Matthew, it is said: "Then the disciples understood that He spake unto them of John the Baptist."
They asked John the Baptist, "Are you Elias?" He answered, "No, I am
not," although it is said in the Gospel that John was the promised
Elias, and Christ also said so clearly. Then if John was Elias, why did
he say, "I am not"? And if he was not Elias, why did Christ say that he
was? The explanation is this: not the personality, but the reality of
the perfections, is meant--that is to say, the same perfections that
were in Elias existed in John the Baptist and were exactly realized in
him. Therefore, John the Baptist was the promised Elias. In this case
not the essence, but the qualities, are regarded. For example, there
was a flower last year, and this year there is also a flower; I say the
flower of last year has returned. Now, I do not mean that same flower
in its exact individuality has come back; but as this flower has the
same qualities as that of last year--as it has the same perfume,
delicacy, color and form--I say the flower of last year has returned,
and this flower is the former flower. When spring comes, we say last
year's spring has come back because all that was found in last year's
spring exists in this spring. That is why Christ said, "You will see
all that happened in thedays of the former Prophets."
We will give another illustration. The seed of last year is sown,
branches and leaves grow forth, blossoms and fruits appear, and all has
again returned to seed. When this second seed is planted, a tree will
grow from it, and once more those branches, leaves, blossoms and fruits
will return, and that tree will appear in perfection. As the beginning
was a seed and the end is a seed, we say that the seed has returned.
When we look at the substance of the tree, it is another substance, but
when we look at the blossoms, leaves and fruits, the same fragrance,
delicacy and taste are produced. Therefore, the perfection of the tree
has returned a second time.
In the same way, if we regard the return of the individual, it is
another individual; but if we regard the qualities and perfections, the
same have returned. Therefore, when Christ said, "This is Elias," He
meant: this person is a manifestation of the bounty, the perfections,
the character, the qualities and the virtues of Elias. John the Baptist
said, "I am not Elias." Christ considered the qualities, the
perfections, the character and the virtues of both, and John regarded
his substance and individuality. It is like this lamp: it was here last
night, and tonight it is also lighted, and tomorrow night it will also
shine. We say that the lamp of this night is the same light as that of
last night, and that it has returned. It refers to the light, and not
to the oil, the wick or the holder.
This subject is fully and clearly explained in the Kitáb-i-Iqán.
-- `Abdu'l-Bahá, Some Answered Questions, p. 132
2)
Furthermore, it is evident to thee that the Bearers of the trust of God
are made manifest unto the peoples of the earth as the Exponents of a
new Cause and the Bearers of a new Message. Inasmuch as these Birds of
the Celestial Throne are all sent down from the heaven of the Will of
God, and as they all arise to proclaim His irresistible Faith, they
therefore are regarded as one soul and the same person. For they all
drink from the one Cup of the love of God, and all partake of the fruit
of the same Tree of Oneness. These Manifestations of God have each a twofold station.
One is the station of pure abstraction and essential unity. In this
respect, if thou callest them all by one name, and dost ascribe to them
the same attribute, thou hast not erred from the truth. Even as He hath
revealed: "No distinction do We make between any of His Messengers!"[1]
For they one and all summon the people of the earth to acknowledge the
Unity of God, and herald unto them the Kawthar of an infinite grace and
bounty. They are all invested with the robe of Prophethood, and
honoured with the mantle of glory. Thus hath Muhammad, the Point of the
Qur'án, revealed: "I am all the Prophets." Likewise, He saith: "I am
the first Adam, Noah, Moses, and Jesus." Similar statements have been
made by Ali. Sayings such as this, which indicate the essential unity
of those Exponents of Oneness, have also emanated from the Channels of
God's immortal utterance, and the Treasuries of the gems of divine
knowledge, and have been recorded in the scriptures. These Countenances
are the recipients of the Divine Command, and the day-springs of His
Revelation. This Revelation is exalted above the veils of plurality and
the exigencies of number. Thus He saith: "Our Cause is but one."[2]
Inasmuch as the Cause is one and the same, the Exponents thereof also
must needs be one and the same. Likewise, the Imams of the Muhammadan
Faith, those lamps of certitude, have said: "Muhammad is our first,
Muhammad our last, Muhammad our all."
[1 Qur'án 2:285.]
[2 Qur'án 54:50.]
It is clear and evident to thee that all the Prophets are the Temples
of the Cause of God, Who have appeared clothed in divers attire. If
thou wilt observe with discriminating eyes, thou wilt behold them all
abiding in the same tabernacle, soaring in the same heaven, seated upon
the same throne,
uttering the same speech, and proclaiming the same Faith. Such is the
unity of those Essences of being, those Luminaries of infinite and
immeasurable splendour. Wherefore, should one of these Manifestations
of Holiness proclaim saying: "I am the return of all the Prophets," He
verily speaketh the truth. In like manner, in every subsequent Revelation, the return of the former Revelation is a fact, the truth of which is firmly established. Inasmuch as the return of the Prophets of God, as attested by verses and traditions, hath been conclusively demonstrated, the return of their chosen ones also is therefore definitely proven. This return is too manifest in itself to require any evidence or proof.
-- Bahá'u'lláh, The Kitab-i-Iqan, p. 153
To them that are endowed with understanding, it is clear and manifest
that when the fire of the love of Jesus consumed the veils of Jewish
limitations, and His authority was made apparent and partially
enforced, He the Revealer of the unseen Beauty, addressing one day His
disciples, referred unto His passing, and, kindling in their hearts the
fire of bereavement, said unto them: "I go away and come again unto
you." And in another place He said: "I go and another will come Who
will tell you all that I have not told you, and will fulfil all that I
have said." Both these sayings have but one meaning, were you to ponder
upon the Manifestations of the Unity of God with divine insight.
Every discerning observer will recognize that in the Dispensation of
the Qur'án both the Book and the Cause of Jesus were confirmed. As to
the matter of names, Muhammad, Himself, declared: "I am Jesus." He
recognized the truth of the signs, prophecies, and words of Jesus, and
testified that they were all of God. In this sense, neither the person
of Jesus nor His writings hath differed from that of Muhammad and of
His holy Book, inasmuch as both have championed the Cause of God,
uttered His praise, and revealed His commandments. Thus it is that
Jesus, Himself, declared: "I go away and come again unto you." Consider
the sun. Were it to say now, "I am the sun of yesterday," it would
speak the truth. And should it, bearing the sequence of time in mind,
claim to be other than that sun, it still would speak the truth. In
like manner, if it be said that all the days are but one and the same,
it is correct and true. And if it be said, with respect to their
particular names and designations, that they differ, that again is
true. For though they are the same, yet one doth recognize in each a
separate designation, a specific attribute, a particular character.
Conceive accordingly the distinction, variation, and unity
characteristic of the various Manifestations
of holiness, that thou mayest comprehend the allusions made by the
creator of all names and attributes to the mysteries of distinction and
unity, and discover the answer to thy question as to why that
everlasting Beauty should have, at sundry times, called Himself by
different names and titles.
-- Baha'u'llah, The Kitab-i-Iqan, p. 20
3)
IX. O Husayn! Consider the eagerness with which certain peoples and nations have anticipated the return of Imam-Husayn, whose coming, after the appearance of the Qá'im,
hath been prophesied, in days past, by the chosen ones of God, exalted
be His glory. These holy ones have, moreover, announced that when He
Who is the Day Spring of the manifold grace of God manifesteth Himself,
all the Prophets and Messengers, including the Qá'im, will gather
together beneath the shadow of the sacred Standard which the Promised
One will raise. That hour is now come. The world is illumined with the
effulgent glory of His countenance. And yet, behold how far its peoples
have strayed from His path! None have believed in Him except them who,
through the power of the Lord of Names, have shattered the idols of
their vain imaginings and corrupt desires and entered the city of
certitude. The seal of the choice Wine of His Revelation hath, in this
Day and in His Name, the Self-Sufficing, been broken. Its grace is
being poured out upon men. Fill thy cup, and drink in, in His Name, the
Most Holy, the All-Praised.
-- Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 12
4)
77. O SON OF JUSTICE!
In the night-season the beauty of the immortal Being hath repaired from
the emerald height of fidelity unto the Sadratu'l-Muntaha, and wept
with such a weeping that the concourse on high and the dwellers of the
realms above wailed at His lamenting. Whereupon there was asked, Why
the wailing and weeping? He made reply: As bidden I waited expectant
upon the hill of faithfulness, yet inhaled not from them that dwell on
earth the fragrance of fidelity. Then summoned to return I beheld, and
lo! certain doves of holiness were sore tried within the claws of the
dogs of earth. Thereupon the Maid of heaven hastened forth unveiled and
resplendent from Her mystic mansion, and asked of their names, and all
were told but one. And when urged, the first letter thereof was
uttered, whereupon the dwellers of the celestial chambers rushed forth
out of their habitation of glory. And whilst the second letter was
pronounced they fell down, one and all, upon the dust. At that moment a
voice was heard from the inmost shrine: "Thus far and no farther."
Verily We bear witness to that which they have done and now are doing.
-- Baha'u'llah, The Persian Hidden Words)
32. Persian No. 77
This great name is the Greatest Name. The Blessed Beauty is intended.
What we have today are the meanings of two of the letters of the
Greatest Name. They are: B and H.
('Abdu'l-Bahá, from a Tablet – translated from the Persian)
5)
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.
-- Bahá'u'lláh, The Kitab-i-Iqan, p. 196
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