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  THE significance and essential purpose underlying these words is to reveal and demonstrate unto the pure in heart and the sanctified in spirit that they Who are the Luminaries of truth and the Mirrors reflecting the light of divine Unity, in whatever age and cycle they are sent down from their invisible habitations of ancient glory unto this world, to educate the souls of men and endue with grace all created things, are invariably endowed with an all-compelling power, and invested with invincible sovereignty.  For these hidden Gems, these concealed and invisible Treasures, in themselves manifest and vindicate the reality of these holy words: "Verily God doeth whatsoever He willeth, and ordaineth whatsoever He pleaseth."

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    To every discerning and illumined heart it is evident that God, the unknowable Essence, the divine Being, is immensely exalted beyond every human attribute, such as corporeal existence, ascent and descent, egress and regress.  Far be it from His glory that human tongue should adequately recount His praise, or that human heart comprehend His fathomless mystery.  He is and hath ever been veiled in the ancient eternity of His Essence, and will remain in His Reality everlastingly hidden from the sight of men.  "No vision taketh in Him, but He taketh in all vision; He is the Subtile, the All-Perceiving."¹  No tie of direct intercourse can possibly bind Him to His creatures.  He standeth exalted beyond and above all separation and union, all proximity and remoteness.  No sign can indicate His presence or His absence; inasmuch as by a word of His command all that are in heaven and on earth have come to exist, and by His wish, which is the Primal Will itself, all have stepped out of utter nothingness into the realm of being, the world of the visible.

    Gracious God!  How could there be conceived any existing relationship or possible connection

x 1Qur'án 6:103. x

     The door of the knowledge of the Ancient of Days being thus closed in the face of all beings, the Source of infinite grace, according to His saying: "His grace hath transcended all things; My grace hath encompassed them all" hath caused those luminous Gems of Holiness to appear out of the realm of the spirit, in the noble form of the human temple, and be made manifest unto all men, that they may impart unto the world the mysteries of the unchangeable Being, and tell of the subtleties of His imperishable Essence.  These sanctified Mirrors, these Day-springs of ancient glory are one and all the Exponents on earth of Him Who is the

x 1Qur'án 3:28. x

     The traditions and sayings that bear direct reference to Our theme are divers and manifold; We have refrained from quoting them for the sake of brevity.  Nay, whatever is in the heavens and whatever is on the earth is a direct evidence of the revelation within it of the attributes and names of God, inasmuch as within every atom are enshrined the signs that bear eloquent testimony to the revelation of that most great Light.  Methinks, but for the potency of that revelation, no being

     I swear by God, O esteemed and honoured friend!  Shouldst thou ponder these words in thine heart, thou wilt of a certainty find the doors of divine wisdom and infinite knowledge flung open before thy face.

     From that which hath been said it becometh evident that all things, in their inmost reality, testify to the revelation of the names and attributes of God within them.  Each according to its capacity, indicateth, and is expressive of, the knowledge of God.  So potent and universal is this revelation, that it hath encompassed all things, visible and invisible.  Thus hath He revealed: "Hath aught else save Thee a power of revelation which is not possessed by Thee, that it could have manifested Thee?  Blind is the eye which doth not perceive Thee."  Likewise, hath the eternal King spoken: "No thing have I perceived, except that I perceived God within it, God before it, or God after it."  Also in the tradition of Kumayl it is written: "Behold, a light hath shone forth out of the Morn of eternity, and lo! its waves have penetrated the inmost reality of all men."  Man, the noblest and

     These attributes of God are not and have never been vouchsafed specially unto certain Prophets, and withheld from others.  Nay, all the Prophets of God, His well-favoured, His holy, and chosen

     Yea, inasmuch as the peoples of the world have failed to seek from the luminous and crystal Springs of divine knowledge the inner meaning of God's holy words, they therefore have languished, stricken and sore athirst, in the vale of idle fancy and waywardness.  They have strayed far from the fresh and thirst-subduing waters, and gathered round the salt that burneth bitterly.  Concerning them, the Dove of Eternity hath spoken: "And if they see the path of righteousness, they will not take it for their path; but if they see the path of error, for their path will they take it.  This, because they treated Our signs as lies, and were heedless of them."¹

     To this testifieth that which hath been witnessed in this wondrous and exalted Dispensation.  Myriads of holy verses have descended from the heaven of might and grace, yet no one hath turned thereunto, nor ceased to cling to those words of men, not one letter of which they that have spoken them comprehend.  For this reason the people have doubted incontestable truths, such as these, and caused themselves to be deprived of the Ridván of

x 1Qur'án 7:145. x

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     Furthermore, by sovereignty is meant the all-encompassing, all-pervading power which is inherently exercised by the Qá'im whether or not He appear to the world clothed in the majesty of earthly dominion.  This is solely dependent upon the will and pleasure of the Qá'im Himself.  You will readily recognize that the terms sovereignty, wealth, life, death, judgment and resurrection, spoken of by the scriptures of old, are not what this generation hath conceived and vainly imagined.  Nay, by sovereignty is meant that sovereignty which in every dispensation resideth within, and is exercised by, the person of the Manifestation, the Day-star of Truth.  That sovereignty is the spiritual ascendancy which He exerciseth to the fullest degree over all that is in heaven and on earth, and which in due time revealeth itself to the world in

     For this reason did Muhammad cry out: "No Prophet of God hath suffered such harm as I have suffered."  And in the Qur'án are recorded all the calumnies and reproaches uttered against Him, as well as all the afflictions which He suffered.  Refer ye thereunto, that haply ye may be informed of that which hath befallen His Revelation.  So grievous was His plight, that for a time all ceased to hold intercourse with Him and His companions.  Whoever associated with Him fell a victim to the relentless cruelty of His enemies.

     We shall cite in this connection only one verse of that Book.  Shouldst thou observe it with a discerning eye, thou wilt, all the remaining days of thy life, lament and bewail the injury of Muhammad, that wronged and oppressed Messenger of God.  That verse was revealed at a time when Muhammad languished weary and sorrowful beneath the weight of the opposition of the people, and of their unceasing torture.  In the midst of His agony, the Voice of Gabriel, calling from the Sadratu'l-Muntahá, was heard saying: "But if their opposition

     Consider, how great is the change today!  Behold, how many are the Sovereigns who bow the knee before His name!  How numerous the nations and kingdoms who have sought the shelter of His shadow, who bear allegiance to His Faith, and pride themselves therein!  From the pulpit-top there ascendeth today the words of praise which, in utter lowliness, glorify His blessed name; and from the heights of minarets there resoundeth the call that summoneth the concourse of His people to adore Him.  Even those Kings of the earth who have refused to embrace His Faith and to put off the garment of unbelief, none the less confess and acknowledge the greatness and overpowering majesty of that Day-star of loving kindness.  Such is His earthly sovereignty, the evidences of which thou dost on every side behold.  This sovereignty

x 1 Qur'án 6:35. x

     The following is an evidence of the sovereignty exercised by Muhammad, the Day-star of Truth.  Hast thou not heard how with one single verse He hath sundered light from darkness, the righteous from the ungodly, and the believing from the infidel?  All the signs and allusions concerning the Day of Judgment, which thou hast heard, such as the raising of the dead, the Day of Reckoning, the Last Judgment, and others have been made manifest through the revelation of that verse.  These revealed words were a blessing to the righteous who on hearing them exclaimed: "O God our Lord, we have heard, and obeyed."  They were a curse to the people of iniquity who, on hearing them affirmed: "We have heard and rebelled."  Those

     This is the significance of the well-known words: "The wolf and the lamb shall feed together." ¹  Behold the ignorance and folly of those who, like the nations of old, are still expecting to witness the time when these beasts will feed together in one pasture!  Such is their low estate.  Methinks, never have their lips touched the cup of understanding, neither have their feet trodden the path of justice.  Besides, of what profit would it be to the world were such a thing to take place?  How well hath He spoken concerning them: "Hearts have they, with which they understand not, and eyes have they with which they see not!"²

     Consider how with this one verse which hath descended from the heaven of the Will of God, the world and all that is therein have been brought to a reckoning with Him.  Whosoever acknowledged His truth and turned unto Him, his good works outweighed his misdeeds, and all his sins were remitted and forgiven.  Thereby is the truth of these words concerning Him made manifest: "Swift is

x 1 Isaiah 65:25. 2Qur'án 7:178. x

     When the light of Qur'ánic Revelation was kindled within the chamber of Muhammad's holy heart, He passed upon the people the verdict of the Last Day, the verdict of resurrection, of judgment, of life, and of death.  Thereupon the standards of revolt were hoisted, and the doors of derision opened.  Thus hath He, the Spirit of God, recorded, as spoken by the infidels: "And if thou

     As the commentators of the Qur'án and they that follow the letter thereof misapprehended the inner meaning of the words of God and failed to grasp their essential purpose, they sought to demonstrate that, according to the rules of grammar, whenever the term "idhá" (meaning "if" or "when") precedeth the past tense, it invariably hath reference to the future.  Later, they were sore perplexed in attempting to explain those verses of the Book wherein that term did not actually occur.  Even as He hath revealed: "And there was a blast on the trumpet, — lo! it is the threatened Day!  And every soul is summoned to a reckoning, — with

x 1Qur'án 11:7. 2Qur'án 13:5. 3Qur'án 50:15. x

     Nay, by "trumpet" is meant the trumpet-call of Muhammad's Revelation, which was sounded in the heart of the universe, and by "resurrection" is meant His own rise to proclaim the Cause of God.

x 1Qur'án 50:20. x

     Gracious God!  How far have that people strayed from the way of God!  Although the Day of Resurrection was ushered in through the Revelation of Muhammad, although His light and tokens had encompassed the earth and all that is therein, yet that people derided Him, gave themselves up to those idols which the divines of that age, in their vain and idle fancy, had conceived, and deprived themselves of the light of heavenly grace and of the showers of divine mercy.  Yea, the abject beetle can never scent the fragrance of holiness, and the

x 1Qur'án 17:51. x

     Such things have come to pass in the days of every Manifestation of God.  Even as Jesus said: "Ye must be born again."¹  Again He saith: "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.  That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."²  The purport of these words is that whosoever in every dispensation is born of the Spirit and is quickened by the breath of the Manifestation of Holiness, he verily is of those that have attained unto "life" and "resurrection" and have entered into the "paradise" of the love of God.  And whosoever is not of them, is condemned to "death" and "deprivation," to the "fire" of unbelief, and to the "wrath" of God.  In all the scriptures, the books and chronicles, the sentence of death, of fire, of blindness, of want of understanding and hearing, hath been pronounced against those whose lips have tasted not the ethereal cup of true knowledge, and whose hearts have been deprived of the grace of the holy Spirit in their day.

x 1 John 3:7. 2 John 3:5-6. x

     In another passage of the Gospel it is written: "And it came to pass that on a certain day the father of one of the disciples of Jesus had died.  That disciple reporting the death of his father unto Jesus, asked for leave to go and bury him.  Whereupon, Jesus, that Essence of Detachment, answered and said: "Let the dead bury their dead."²

     In like manner, two of the people of Kúfih went to 'Alí, the Commander of the Faithful.  One owned a house and wished to sell it; the other was to be the purchaser.  They had agreed that this transaction should be effected and the contract be written with the knowledge of 'Alí.  He, the exponent of the law of God, addressing the scribe, said: "Write thou: `A dead man hath bought from another dead man a house.  That house is bounded by four limits.  One extendeth toward the tomb, the other to the vault of the grave, the third to the Sirát, the fourth to either Paradise or hell.'"  Reflect, had these two souls been quickened by the trumpet-call of 'Alí, had they risen from the grave

x 1Qur'án 7:178. 2 Luke 9:60. x

     In every age and century, the purpose of the Prophets of God and their chosen ones hath been no other but to affirm the spiritual significance of the terms "life,""resurrection," and "judgment."  If one will ponder but for a while this utterance of 'Alí in his heart, one will surely discover all mysteries hidden in the terms "grave," "tomb," "Sirát," "paradise" and "hell."  But oh!  how strange and pitiful!  Behold, all the people are imprisoned within the tomb of self, and lie buried beneath the nethermost depths of worldly desire!  Wert thou to attain to but a dewdrop of the crystal waters of divine knowledge, thou wouldst readily realize that true life is not the life of the flesh but the life of the spirit.  For the life of the flesh is common to both men and animals, whereas the life of the spirit is possessed only by the pure in heart who have quaffed from the ocean of faith and partaken of the fruit of certitude.  This life knoweth no death, and this existence is crowned by immortality.  Even as it hath been said: "He who is a true believer liveth both in this world and in the world to come."

     Similarly, the records of all the scriptures bear witness to this lofty truth and this most exalted word.  Moreover, this verse of the Qur'án, revealed concerning Hamzih, the "Prince of Martyrs,"¹ and Abú-Jahl, is a luminous evidence and sure testimony of the truth of Our saying: "Shall the dead, whom We have quickened, and for whom We have ordained a light whereby he may walk among men, be like him, whose likeness is in the darkness, whence he will not come forth?"²  This verse descended from the heaven of the Primal Will at a time when Hamzih had already been invested with the sacred mantle of faith, and Abú-Jahl had waxed relentless in his opposition and unbelief.  From the Wellspring of omnipotence and the Source of eternal holiness, there came the judgment that conferred everlasting life upon Hamzih, and condemned Abú-Jahl to eternal damnation.  This was the signal that caused the fires of unbelief to glow with the hottest flame in the heart of the infidels, and provoked them openly to repudiate

x 1 Title of the uncle of Muhammad. 2Qur'án 6:122. x

     Thou dost witness today how, notwithstanding the radiant splendour of the Sun of divine knowledge, all the people, whether high or low, have clung to the ways of those abject manifestations of the Prince of Darkness.  They continually appeal to them for aid in unraveling the intricacies of their Faith, and, owing to lack of knowledge, they make such replies as can in no wise damage their fame and fortune.  It is evident that these souls, vile and miserable as the beetle itself, have had no portion of the musk-laden breeze of eternity, and have never entered the Ridván of heavenly delight.  How, therefore, can they impart unto others the imperishable fragrance of holiness?  Such is their way, and such will it remain for ever.  Only those will attain to the knowledge of the Word of God

     To resume: Our purpose in setting forth these truths hath been to demonstrate the sovereignty of Him Who is the King of kings.  Be fair: Is this sovereignty which, through the utterance of one Word, hath manifested such pervading influence, ascendancy, and awful majesty, is this sovereignty superior, or is the worldly dominion of these kings

     This is but one of the meanings of the spiritual sovereignty which We have set forth in accordance with the capacity and receptiveness of the people.  For He, the Mover of all beings, that glorified Countenance, is the source of such potencies as neither this wronged One can reveal, nor this unworthy people comprehend.  Immensely exalted is He above men's praise of His sovereignty; glorified is He beyond that which they attribute unto Him!

     And now, ponder this in thine heart: Were sovereignty to mean earthly sovereignty and worldly dominion, were it to imply the subjection and external allegiance of all the peoples and kindreds of the earth — whereby His loved ones should be exalted and be made to live in peace, and His enemies be abased and tormented — such form of sovereignty would not be true of God Himself, the Source of all dominion, Whose majesty and power all things testify.  For, dost thou not witness how the generality of mankind is under the sway of His enemies?  Have they not all turned away from the path of His good-pleasure?  Have they not done that which He hath forbidden, and left undone, nay repudiated and opposed, those things which He hath commanded?  Have not His friends ever been the victims of the tyranny of His foes?  All these things are more obvious than even the splendour of the noon-tide sun.

    Know, therefore, O questioning seeker, that earthly sovereignty is of no worth, nor will it ever be, in the eyes of God and His chosen Ones.  Moreover, if ascendency and dominion be interpreted to mean earthly supremacy and temporal power, how impossible will it be for thee to explain these

    Were the idle contention of these foolish and despicable souls to be true, they would have none other alternative than to reject all these holy utterances and heavenly allusions.  For no warrior could be found on earth more excellent and nearer to God than Husayn, son of 'Alí, so peerless and incomparable was he.  "There was none to equal or to match him in the world."  Yet, thou must have heard what befell him.  "God's malison on the head of the people of tyranny!"³

     Were the verse "And verily Our host shall conquer" to be literally interpreted, it is evident that it would in no wise be applicable to the chosen Ones of God and His hosts, inasmuch as Husayn, whose heroism was manifest as the sun, crushed and subjugated, quaffed at last the cup of martyrdom in Karbilá, the land of Taff.  Similarly, the

x 1Qur'án 37:173. 2Qur'án 9:33. 3Qur'án 11:18. x

     But the purpose of these verses is not what they have imagined.  Nay, the terms "ascendancy," "power," and  "authority" imply a totally different station and meaning.  For instance, consider the

     Furthermore, call to mind the shameful circumstances that have attended the martyrdom of Husayn.  Reflect upon his loneliness, how, to outer seeming, none could be found to aid him, none to take up his body and bury it.  And yet, behold how numerous, in this day, are those who from the uttermost corners of the earth don the garb of pilgrimage, seeking the site of his martyrdom, that there they may lay their heads upon the threshold

     Think not that because these things have come to pass after Husayn's martyrdom, therefore all this glory hath been of no profit unto him.  For that holy soul is immortal, liveth the life of God, and abideth within the retreats of celestial glory upon the Sadrih of heavenly reunion.  These Essences of being are the shining Exemplars of sacrifice.  They have offered, and will continue to offer up their lives, their substance, their souls, their spirit, their all, in the path of the Well-Beloved.  By them, no station, however exalted, could be more dearly cherished.  For lovers have no desire but the good-pleasure of their Beloved, and have no aim except reunion with Him.

     Should We wish to impart unto thee a glimmer of the mysteries of Husayn's martyrdom, and reveal unto thee the fruits thereof, these pages could never suffice, nor exhaust their meaning.  Our hope is that, God willing, the breeze of mercy may blow, and the divine Springtime clothe the tree of being with the robe of a new life; so that we may discover the mysteries of divine Wisdom, and,

     Thus Jesus, Son of Mary, whilst seated one day and speaking in the strain of the Holy Spirit, uttered words such as these: "O people!  My food is

     In like manner, it is related that on a certain day, one of the companions of Sádiq complained of his poverty before him.  Whereupon, Sádiq, that immortal beauty, made reply: "Verily thou art rich, and hast drunk the draught of wealth."  That poverty-stricken soul was perplexed at the words uttered by that luminous countenance, and said: "Where are my riches, I who stand in need of a single coin?"  Sádiq thereupon observed: "Dost thou not possess our love?"  He replied: "Yea, I possess it, O thou scion of the Prophet of God!"  And Sádiq asked him saying: "Exchangest thou this love for one thousand dinars?"  He answered: "Nay, never will I exchange it, though the world

     This poverty and these riches, this abasement and glory, this dominion, power, and the like, upon which the eyes and hearts of these vain and foolish souls are set, — all these things fade into utter nothingness in that Court!  Even as He hath said: "O men!  Ye are but paupers in need of God; but God is the Rich, the Self-Sufficing."¹  By `riches' therefore is meant independence of all else but God, and by `poverty' the lack of things that are of God.

     Similarly, call thou to mind the day when the Jews, who had surrounded Jesus, Son of Mary, were pressing Him to confess His claim of being the Messiah and Prophet of God, so that they might declare Him an infidel and sentence Him to death.  Then, they led Him away, He Who was the Day-star of the heaven of divine Revelation, unto Pilate and Caiaphas, who was the leading divine of that age.  The chief priests were all assembled in the palace, also a multitude of people who had gathered to witness His sufferings, to deride and injure Him.  Though they repeatedly questioned

x 1Qur'án 35:15. x

      It is also recorded in the Gospel according to St. Luke, that on a certain day Jesus passed by a Jew who was sick of the palsy, and lay upon a couch.  When the Jew saw Him, he recognized Him, and cried out for His help.  Jesus said unto him: "Arise from thy bed; thy sins are forgiven

     Thus with steadfast steps we may tread the Path of certitude, that perchance the breeze that bloweth from the meads of the good-pleasure of God may waft upon us the sweet savours of divine acceptance, and cause us, vanishing mortals that we are, to attain unto the Kingdom of everlasting glory.  Then wilt thou comprehend the inner meaning of sovereignty and the like, spoken of in the traditions

x 1 Cf. Luke 5:18-26. x

     When the Unseen, the Eternal, the divine Essence, caused the Day-star of Muhammad to rise above the horizon of knowledge, among the cavils which the Jewish divines raised against Him was that after Moses no Prophet should be sent of God.  Yea, mention hath been made in the scriptures of a Soul Who must needs be made manifest and Who

x 1Qur'án 6:91. 2Qur'án 15:72. x

     Although the commentators of the Qur'án have related in divers manners the circumstances attending the revelation of this verse, yet thou shouldst endeavour to apprehend the purpose thereof.  He saith: How false is that which the Jews have imagined!  How can the hand of Him Who is the King in truth, Who caused the countenance of Moses to be made manifest, and conferred upon Him the robe of Prophethood — how can the hand of such a One be chained and fettered?  How can He be conceived as powerless to raise up yet another Messenger after Moses?  Behold the absurdity of

x 1Qur'án 5:64. 2Qur'án 48:10. x

     This people have repudiated all these verses, that unmistakably testify to the reality of "attainment unto the Divine Presence."  No theme hath been more emphatically asserted in the holy scriptures.  Notwithstanding, they have deprived themselves of this lofty and most exalted rank, this supreme and glorious station.  Some have contended that by "attainment unto the Divine Presence" is meant the  "Revelation" of God in the Day of Resurrection.  Should they assert that the "Revelation" of God signifieth a "Universal Revelation," it is clear and evident that such revelation already existeth in all things.  The truth of this We have already

x 1Qur'án 2:46. 2Qur'án 2:249. 3Qur'án 18:111. 4Qur'án 13:2. x

     And were they to maintain that by "divine Presence" is meant the "Specific Revelation of God," expressed by certain Súfís as the "Most Holy Outpouring," if this be in the Essence Itself, it is evident that it hath been eternally in the divine Knowledge.  Assuming the truth of this hypothesis, "attainment unto the divine Presence" is in this sense obviously possible to no one, inasmuch as this revelation is confined to the innermost Essence, unto which no man can attain.  "The way is barred, and all seeking rejected."  The minds of the favourites of heaven, however high they soar, can never attain this station, how much less the understanding of obscured and limited minds.

     And were they to say that by "divine Presence" is meant the "Secondary Revelation of God," interpreted as the "Holy Outpouring," this is admittedly applicable to the world of creation, that is,

     This is the meaning of the "Day of Resurrection," spoken of in all the scriptures, and announced unto all people.  Reflect, can a more precious, a mightier, and more glorious day than this be conceived, so that man should willingly forego its grace, and deprive himself of its bounties, which like unto vernal showers are raining from the heaven of mercy upon all mankind?  Having thus conclusively demonstrated that no day is greater than this Day, and no revelation more glorious than this Revelation, and having set forth all these weighty and infallible proofs which no understanding mind can question, and no man of learning

x 1 Qur'án 57:3. x

     Strive, therefore, O my brother, to grasp the meaning of "Resurrection," and cleanse thine ears from the idle sayings of these rejected people.  Shouldst thou step into the realm of complete detachment, thou wilt readily testify that no day is mightier than this Day, and that no resurrection more awful than this Resurrection can ever be conceived.  One righteous work performed in this Day, equalleth all the virtuous acts which for myriads of centuries men have practised — nay, We ask forgiveness of God for such a comparison!  For verily the reward which such a deed deserveth is immensely

x 1Qur'án 2:210. x

    Consider, how can he that faileth in the day of God's Revelation to attain unto the grace of the "Divine Presence" and to recognize His Manifestation, be justly called learned, though he may have spent aeons in the pursuit of knowledge, and acquired all the limited and material learning of men?  It is surely evident that he can in no wise be regarded as possessed of true knowledge.  Whereas,

     This station is also one of the signs of the Day of Revelation; even as it is said: "The abased amongst you, He shall exalt; and they that are exalted, He shall abase."  And likewise, He hath revealed in the Qur'án: "And We desire to show favour to those who were brought low in the land, and to make them spiritual leaders among men, and to make of them Our heirs."¹  It hath been witnessed in this day how many of the divines, owing to their rejection of the Truth, have fallen into, and abide within, the uttermost depths of ignorance, and whose names have been effaced from the scroll of the glorious and learned.  And how many of the ignorant who, by reason of their acceptance of the Faith, have soared aloft and attained the high summit of knowledge, and whose names have been inscribed by the Pen of Power upon the Tablet of divine Knowledge. Thus,

x 1Qur'án 28:5. x

     O my friend, were the bird of thy mind to explore the heavens of the Revelation of the Qur'án, were it to contemplate the realm of divine knowledge unfolded therein, thou wouldst assuredly find unnumbered doors of knowledge set open before thee.  Thou wouldst certainly recognize that all these things which have in this day hindered this people from attaining the shores of the ocean of eternal grace, the same things in the Muhammadan

x 1Qur'án13:41. x

     And it came to pass that on a certain day a number of the opponents of that peerless Beauty, those that had strayed far from God's imperishable Sanctuary, scornfully spoke these words unto Muhammad: "Verily, God hath entered into a covenant with us that we are not to credit an apostle until he present us a sacrifice which fire out of heaven shall devour."¹  The purport of this verse is that God hath covenanted with them that they should not believe in any messenger unless he work the miracle of Abel and Cain, that is, offer a sacrifice, and the fire from heaven consume it; even as they had heard it recounted in the story of Abel, which story is recorded in the scriptures.  To this, Muhammad, answering, said: "Already have Apostles before me come to you with sure testimonies, and with that of which ye speak.  Wherefore slew ye them?  Tell me, if ye are men

x 1Qur'án 3:183. x

     Ponder this in thine heart, that the sweet gales of divine knowledge, blowing from the meads of mercy, may waft upon thee the fragrance of the Beloved's utterance, and cause thy soul to attain the Ridván of understanding.  As the wayward of every age have failed to fathom the deeper import of these weighty and pregnant utterances, and imagined the answer of the Prophets of God to be irrelevant to the questions they asked them, they therefore have attributed ignorance and folly to those Essences of knowledge and understanding.

x 1Qur'án 3:182. x

     Likewise, Muhammad, in another verse, uttereth His protest against the people of that age.  He saith: "Although they had before prayed for victory over those who believed not, yet when there came unto them, He of Whom they had knowledge, they disbelieved in Him.  The curse of God on the infidels!"¹ Reflect how this verse also implieth that the people living in the days of Muhammad were the same people who in the days of the Prophets of old contended and fought in order to promote the Faith, and teach the Cause, of God.  And yet, how could the generations living at the time of Jesus and Moses, and those who lived in the days of Muhammad, be regarded as being actually one and the same people?  Moreover, those whom they had formerly known were Moses, the Revealer of the Pentateuch, and Jesus, the Author of the Gospel.  Notwithstanding, why did Muhammad say: "When He of Whom they had knowledge came unto them" — that is Jesus or Moses — "they disbelieved in Him?"  Was not Muhammad to outward seeming called by a different name?  Did He not come forth out of a different city?  Did He not speak a different language, and reveal a different Law?  How then can the truth of this

x 1Qur'án 2:89.

    Strive therefore to comprehend the meaning of "return" which hath been so explicitly revealed in the Qur'án itself, and which none hath as yet understood.  What sayest thou?  If thou sayest that Muhammad was the "return" of the Prophets of old, as is witnessed by this verse, His Companions must likewise be the "return" of the bygone Companions, even as the "return" of the former people is clearly attested by the text of the above-mentioned verses.  And if thou deniest this, thou hast surely repudiated the truth of the Qur'án, the surest testimony of God unto men.  In like manner, endeavour to grasp the significance of  "return," "revelation," and "resurrection," as witnessed in the days of the Manifestations of the divine Essence, that thou mayest behold with thine own eyes the "return" of the holy souls into sanctified and illumined bodies, and mayest wash away the dust of ignorance, and cleanse the darkened self with the waters of mercy flowing from the Source of divine Knowledge; that perchance thou mayest, through the power of God and the light of divine guidance, distinguish the Morn of everlasting

     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

x 1Qur'án 2:285. x

     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

x 1 Qur'án 54:50. x

     These same people, though wrapt in all these veils of limitation, and despite the restraint of such observances, as soon as they drank the immortal draught of faith, from the cup of certitude, at the hand of the Manifestation of the All-Glorious, were so transformed that they would renounce for His sake their kindred, their substance, their lives, their beliefs, yea, all else save God!  So overpowering was their yearning for God, so uplifting their transports of ecstatic delight, that the world and

x 1 Qur'án 43:22. x

     It is evident that nothing short of this mystic transformation could cause such spirit and behaviour, so utterly unlike their previous habits and manners, to be made manifest in the world of

     For instance, consider the substance of copper.  Were it to be protected in its own mine from becoming solidified, it would, within the space of seventy years, attain to the state of gold.  There are some, however, who maintain that copper itself is gold, which by becoming solidified is in a diseased condition, and hath not therefore reached its own state.

     Be that as it may, the real elixir will, in one instant, cause the substance of copper to attain the state of gold, and will traverse the seventy-year stages in a single moment.  Could this gold be called copper?  Could it be claimed that it hath not attained the state of gold, whilst the touch-stone is at hand to assay it and distinguish it from copper?

     Likewise, these souls, through the potency of the Divine Elixir, traverse, in the twinkling of an eye, the world of dust and advance into the realm of holiness; and with one step cover the earth of limitations and reach the domain of the Placeless.  It

     O brother, behold how the inner mysteries of "rebirth," of "return," and of "resurrection" have each, through these all-sufficing, these unanswerable, and conclusive utterances, been unveiled and unravelled before thine eyes.  God grant that through His gracious and invisible assistance, thou mayest divest thy body and soul of the old garment, and array thyself with the new and imperishable attire.

     Therefore, those who in every subsequent Dispensation preceded the rest of mankind in embracing the Faith of God, who quaffed the clear waters of knowledge at the hand of the divine Beauty, and attained the loftiest summits of faith

     Purge thy sight, therefore, from all earthly limitations, that thou mayest behold them all as the bearers of one Name, the exponents of one Cause, the manifestations of one Self, and the revealers of one Truth, and that thou mayest apprehend the mystic "return" of the Words of God as unfolded by these utterances.  Reflect for a while upon the behaviour of the companions of the Muhammadan Dispensation.  Consider how, through the reviving breath of Muhammad, they were cleansed from the defilements of earthly vanities, were delivered from selfish desires, and were detached from all else but Him.  Behold how they preceded all the

     From these statements therefore it hath been made evident and manifest that should a Soul in the "End that knoweth no end" be made manifest, and arise to proclaim and uphold a Cause which in "the Beginning that hath no beginning" another Soul had proclaimed and upheld, it can be truly declared of Him Who is the Last and of Him Who was the First that they are one and the same, inasmuch as both are the Exponents of one and the same Cause.  For this reason, hath the Point of the Bayán — may the life of all else but Him be His sacrifice! — likened the Manifestations of God unto the sun which, though it rise from the "Beginning that hath no beginning" until the "End that knoweth no end," is none the less the same sun.  Now, wert thou to say, that this sun is the former sun, thou speakest the truth; and if thou sayest that this sun is the "return" of that sun, thou also speakest the truth.  Likewise, from this statement it is made evident that the term "last" is applicable to the  "first," and the term "first" applicable to the "last;" inasmuch as both the "first" and the "last" have risen to proclaim one and the same Faith.

     Notwithstanding the obviousness of this theme, in the eyes of those that have quaffed the wine of

     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

     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

     And, now, strive thou to comprehend the meaning of this saying of 'Alí, the Commander of the Faithful: "Piercing the veils of glory, unaided."  Among these "veils of glory" are the divines and doctors living in the days of the Manifestation of God, who, because of their want of discernment and their love and eagerness for leadership, have failed to submit to the Cause of God, nay, have even refused to incline their ears unto the divine Melody.  "They have thrust their fingers into their ears."¹  And the people also, utterly ignoring God and taking them for their masters, have placed themselves unreservedly under the authority of these pompous and hypocritical leaders, for they have no sight, no hearing, no heart, of their own to distinguish truth from falsehood.

     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

x 1Qur'án 2:19. x

     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,

x 1Qur'án 36:20. x

     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,¹ uttering this mystery: "A thousand Fátimihs I have espoused, all of whom were the daughters of Muhammad, Son of '`Abdu'lláh, the `Seal of the

x 1Imám 'Alí. x

     Likewise, strive thou to comprehend the meaning of the melody of that eternal beauty, Husayn, son of 'Alí, who, addressing Salmán, spoke words such as these: "I was with a thousand Adams, the interval between each and the next Adam was fifty thousand years, and to each one of these I declared

     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'án and those traditions

     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"

x 1Qur'án 2:85. 2Qur'án 33:40. x

     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

x 1Qur'án 21:23. x

     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'án, and yet have failed to grasp one letter of that Book!  Again and again they read those verses which clearly testify to the reality of these holy themes, and bear witness to the truth of the Manifestations of eternal Glory, and still apprehend not their purpose.  They have even failed to realize, all this time, that, in every age, the reading of the scriptures and holy books is for no other purpose except to enable the reader to apprehend their meaning and unravel their innermost mysteries.  Otherwise reading, without understanding, is of no abiding profit unto man.

     And it came to pass that on a certain day a needy man came to visit this Soul, craving for the ocean

     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

x 1Qur'án 55:39. 2Qur'án 55:41. x

    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 Ridván of unfading splendour.  He said, and His Word is the truth:  "And God calleth to the Abode of Peace;¹ and He guideth whom He will into the right way."²

x 1Baghdád. 2Qur'án 10:25. x

     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,

x 1Qur'án 6:127. x

    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."¹  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

x 1Qur'án 2:136. x

     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

x 1Qur'án 2:253. x

     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.¹  I am but a man like you."²

     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

x 1Qur'án 19:31. 2Qur'án 18:110. x

     In this day the breeze of God is wafted, and His Spirit hath pervaded all things.  Such is the outpouring

     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

     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."¹  Thereupon, they

x 1Qur'án 2:189. x

     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.'"¹  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

x 1Qur'án 17:85. x

     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,¹ 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

x 1Hájí Mírzá Karím Khan. x

     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

     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

     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

     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 Zaqqúm¹ shall be the food of the Athím."²  And then follow certain verses, until He saith: "Taste this, for thou forsooth art the mighty Karím!"³  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 "athím servant":  "Athím" in the Book of God, mighty among the common herd, "Karím" in name!

     Ponder the blessed verse, so that the meaning of the words: "There is neither a thing green nor sere

x 1 Infernal tree. 2 Sinner or sinful. Qur'án 44:43-44. 3 Honourable — Qur'án 44:49. x

     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."³

    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

x 1Qur'án 6:59. 2 A magician contemporary with Moses. 3Qur'án 7:57. x

     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

x 1Qur'án 16:43. x

     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

     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,"¹ he shall enjoy the blessing conferred by the words: "In Our ways shall We assuredly guide him."²

     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

x 1Qur'án 29:69. 2 Ibid. x

     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

     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

     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'án; in this day the Bayán; and in the dispensation of Him Whom God will make manifest His own Book — the Book unto which all the Books of former Dispensations must needs be referred, the Book which standeth amongst them all transcendent

     For instance, the Qur'án 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

     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

x 1 The year 1260 A.H., the year of the Báb's Declaration. x

     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. Lám. Mím.  No doubt is there about this Book: It is a guidance unto the God-fearing."¹  In the disconnected letters of the Qur'án the mysteries of the divine Essence are enshrined, and within their

x 1Qur'án 2:1. x

     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'án 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 Súrah like it, and summon your witnesses, beside God, if ye are men

     O friend!  It behooveth us not to waive the injunction
 

x 1Qur'án 2:23. x

     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?"¹  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

x 1Qur'án 45:5. x

     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!"²  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";³ and

x 1Qur'án 45:6. 2Qur'án 45:8. 3Qur'án 26:187. x

     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!'"¹  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,

x 1Qur'án 45:24. x

     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'án.  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 Ridván 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

     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."¹  Also, "And they say, `Shall we then abandon our gods for a crazed poet?'"²  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:

x 1Qur'án 29:23. 2Qur'án 37:36. x

     Likewise, in this day, thou hast heard the people impute similar charges to this Revelation, saying: "He hath compiled these words from the words of old;" or "these words are spurious."  Vain and haughty are their sayings, low their estate and station!

     After the denials and denunciations which they uttered, and unto which We have referred, they protested saying: "No independent Prophet, according to our Scriptures, should arise after Moses and Jesus to abolish the Law of divine Revelation.  Nay, he that is to be made manifest must needs fulfil the Law."  Thereupon this verse, indicative of all the divine themes, and testifying to the truth that the flow of the grace of the All-Merciful can never cease, was revealed: "And Joseph came to you aforetime with clear tokens, but ye ceased not to doubt of the message with which He came to you, until, when He died, ye said, `God will by no means raise up a Messenger after Him.'  Thus God misleadeth him who is the transgressor

     Even as thou dost witness how the people of the Qur'án, like unto the people of old, have allowed the words "Seal of the Prophets" to veil their eyes.  And yet, they themselves testify to this verse: "None knoweth the interpretation thereof but God and they that are well-grounded in knowledge."²  And when He Who is well-grounded in all knowledge, He Who is the Mother, the Soul, the Secret, and the Essence thereof, revealeth that which is the least contrary to their desire, they bitterly oppose Him and shamelessly deny Him.  These thou

x 1Qur'án 40:34. 2Qur'án 3:7. x

     Although the outward meaning of "Whom God causeth to err through a knowledge" is what hath been revealed, yet to Us it signifieth those divines of the age who have turned away from the Beauty of God, and who, clinging unto their own learning, as fashioned by their own fancies and desires, have denounced God's divine Message and Revelation.  "Say: it is a weighty Message, from which ye turn aside!"²  Likewise, He saith: "And when

x 1Qur'án 45:22. 2Qur'án 38:67. x

     Give ear unto God's holy Voice, and heed thou His sweet and immortal melody.  Behold how He hath solemnly warned them that have repudiated the verses of God, and hath disowned them that have denied His holy words.  Consider how far the people have strayed from the Kawthar of the divine Presence, and how grievous hath been the faithlessness and arrogance of the spiritually destitute in the face of that sanctified Beauty.  Although that Essence of lovingkindness and bounty caused those evanescent beings to step into the realm of immortality, and guided those destitute souls to the sacred river of wealth, yet some denounced Him as "a calumniator of God, the Lord of all creatures," others accused Him of being "the one that withholdeth the people from the path of faith and true belief," and still others declared Him to be "a lunatic" and the like.

     In like manner, thou observest in this day with what vile imputations they have assailed that Gem

x 1Qur'án 34:43. x

     O brother, we should open our eyes, meditate upon His Word, and seek the sheltering shadow of the Manifestations of God, that perchance we may be warned by the unmistakable counsels of the Book, and give heed to the admonitions recorded in the holy Tablets; that we may not cavil at the Revealer of the verses, that we may resign ourselves wholly to His Cause, and embrace wholeheartedly His law, that haply we may enter the court of His mercy, and dwell upon the shore of His grace.  He, verily, is merciful, and forgiving towards His servants.

     And likewise, He saith: "Say, O people of the Book! do ye not disavow us only because we believe in God and in what He hath sent down to us, and in what He hath sent down aforetime, and because most of you are doers of ill?"¹  How explicitly doth this verse reveal Our purpose, and how clearly doth it demonstrate the truth of the testimony of the verses of God!  This verse was revealed at a time when Islám was assailed by the infidels,

x 1Qur'án 5:62. x

     In view of this, is it fair for this people to repudiate these newly-revealed verses which have encompassed both the East and the West, and to regard themselves as the upholders of true belief?  Should they not rather believe in Him Who hath revealed these verses?  Considering the testimony which He Himself hath established, how could He fail to account as true believers them that have testified to its truth?  Far be it from Him that He should turn away from the gates of His mercy them that have turned unto and embraced the truth of the divine verses, or that He should threaten those that have clung to His sure testimony!  He verily establisheth the truth through His verses, and confirmeth His Revelation by His words.  He verily is the Powerful, the Help in peril, the Almighty.

     And likewise, He saith: "And had We sent down unto Thee a Book written on parchment, and they had touched it with their hands, the infidels would surely have said `This is naught but palpable sorcery.'"¹  Most of the verses of the Qur'án are indicative of this theme.  We have, for the sake of brevity, mentioned only these verses. Consider,

x 1Qur'án6:7. x

     Therefore, should a person arise and bring forth a myriad verses, discourses, epistles, and prayers, none of which have been acquired through learning, what conceivable excuse could justify those that reject them, and deprive themselves of the potency of their grace?  What answer could they give when once their soul hath ascended and departed from its gloomy temple?  Could they seek to justify themselves by saying: "We have clung to a certain tradition, and not having beheld the literal fulfilment thereof, we have therefore raised such cavils against the Embodiments of divine Revelation, and kept remote from the law of God?"  Hast thou not heard that among the reasons why certain Prophets have been designated as Prophets  "endowed with constancy" was the revelation of a Book unto them?  And yet, how

     Amongst the proofs demonstrating the truth of this Revelation is this, that in every age and Dispensation, whenever the invisible Essence was revealed in the person of His Manifestation, certain souls, obscure and detached from all worldly entanglements, would seek illumination from the Sun of Prophethood and Moon of divine guidance, and would attain unto the divine Presence. For this

x 1Qur'án 2:148. x

     In this most resplendent Dispensation, however, this most mighty Sovereignty, a number of illumined divines, of men of consummate learning, of doctors of mature wisdom, have attained unto His Court, drunk the cup of His divine Presence, and been invested with the honour of His most excellent favour.  They have renounced, for the sake of the Beloved, the world and all that is therein. We

x 1Qur'án 11:27. x

     Among them was Mullá Husayn, who became the recipient of the effulgent glory of the Sun of divine Revelation.  But for him, God would not have been established upon the seat of His mercy, nor ascended the throne of eternal glory.  Among them also was Siyyid Yahyá, that unique and peerless figure of his age,

Mullá Muhammad 'Alíy-i-Zanjání
Mullá 'Alíy-i-Bastámí
Mullá Sa'íd-i-Bárfírúshí
Mullá Ni'matu'llah-i-Mázindarání
Mullá Yúsuf-i-Ardibílí
Mullá Mihdíy-i-Khu'í
Siyyid Husayn-i-Turshízí
Mullá Mihdíy-i-Kandí
Mullá Báqir
Mullá '`Abdu'l-Kháliq-i-Yazdí
Mullá 'Alíy-i-Baraqání

     All these were guided by the light of that Sun of divine Revelation, confessed and acknowledged His truth.  Such was their faith, that most of them renounced their substance and kindred, and

     Be fair: Is the testimony of those acceptable and worthy of attention whose deeds agree with their

     Were not the happenings of the life of the "Prince of Martyrs"¹ regarded as the greatest of all events, as the supreme evidence of his truth?

x 1 Imám Husayn. x

     Furthermore, the sign of truth and falsehood is designated and appointed in the Book.  By this divinely-appointed touchstone, the claims and pretensions of all men must needs be assayed, so that the truthful may be known and distinguished from the imposter.  This touchstone is no other than this verse: "Wish for death, if ye are men of truth."²  Consider these martyrs of unquestionable sincerity, to whose truthfulness testifieth the explicit text of the Book, and all of whom, as thou hast witnessed, have sacrificed their life, their substance, their wives, their children, their all, and ascended unto the loftiest chambers of Paradise.  Is it fair to reject the testimony of these detached and exalted beings to the truth of this pre-eminent and glorious Revelation and to regard as acceptable the denunciations which have been uttered against this resplendent Light by this faithless people, who for gold have forsaken their faith, and who for the sake of leadership have repudiated Him Who is the First Leader of all mankind?  This,
 
 

x 1Qur'án 26:227. 2Qur'án 2:94, 62:6. x

     Behold how the divine Touchstone hath, according to the explicit text of the Book, separated and distinguished the true from the false.  Notwithstanding, they are still oblivious of this truth, and in the sleep of heedlessness, are pursuing the vanities of the world, and are occupied with thoughts of vain and earthly leadership.

     "O Son of Man!  Many a day hath passed over thee whilst thou hast busied thyself with thy fancies and idle imaginings.  How long art thou to slumber on thy bed?  Lift up thine head from slumber, for the Sun hath risen to the zenith; haply it may shine upon thee with the light of beauty."

     Let it be known, however, that none of these doctors and divines to whom we have referred was invested with the rank and dignity of leadership.  For well-known and influential leaders of religion, who occupy the seats of authority and exercise

     The Báb, the Lord, the most exalted — may the life of all be a sacrifice unto Him, — hath specifically revealed an Epistle unto the divines of every city, wherein He hath fully set forth the character of the denial and repudiation of each of them.  "Wherefore, take ye good heed ye who are men of insight!"²  By His references to their opposition He intended to invalidate the objections which the people of the Bayán might raise in the day of the manifestation of "Mustagháth,"³ the day of the Latter Resurrection, claiming that, whereas in the Dispensation of the Bayán a number of divines

x 1Qur'án 34:13. 2Qur'án 59:2. 3 He Who is invoked. x

     Another proof and evidence of the truth of this Revelation, which amongst all other proofs shineth as the sun, is the constancy of the eternal Beauty in proclaiming the Faith of God.  Though young and tender of age, and though the Cause He revealed was contrary to the desire of all the peoples of earth, both high and low, rich and poor, exalted and abased, king and subject, yet He arose and steadfastly proclaimed it.  All have known and heard this.  He was afraid of no one; He was regardless of consequences.  Could such a thing be made manifest except through the power of a divine Revelation, and the potency of God's invincible Will?  By the righteousness of God!  Were any one to entertain so great a Revelation in his

     Gracious God!  In His Book, which He hath entitled "Qayyúmu'l-Asmá'," — the first, the greatest and mightiest of all books — He prophesied His own martyrdom.  In it is this passage: "O thou Remnant of God!  I have sacrificed myself wholly for Thee; I have accepted curses for Thy sake; and have yearned for naught but martyrdom in the path of Thy love.  Sufficient Witness unto me is God, the Exalted, the Protector, the Ancient of Days!"

     Likewise, in His interpretation of the letter "Há," He craved martyrdom, saying: "Methinks

     Could the Revealer of such utterance be regarded as walking any way but the way of God, and as having yearned for aught else except His good-pleasure?  In this very verse there lieth concealed a breath of detachment, which if it were to be breathed full upon the world, all beings would renounce their lives, and sacrifice their souls.  Reflect upon the villainous behaviour of this generation, and witness their astounding ingratitude.  Observe how they have closed their eyes to all this glory, and are abjectly pursuing those foul carcasses from whose bellies ascendeth the cry

     Steadfastness in the Faith is a sure testimony, and a glorious evidence of the truth.  Even as the "Seal of the Prophets" hath said: "Two verses have made Me old."  Both these verses are indicative of constancy in the Cause of God.  Even as He saith: "Be thou steadfast as thou hast been bidden."¹

     And now consider how this Sadrih of the Ridván of God hath, in the prime of youth, risen to proclaim the Cause of God.  Behold what steadfastness that Beauty of God hath revealed.  The whole world rose to hinder Him, yet it utterly

x 1Qur'án 11:113. x

     And among the evidences of the truth of His manifestation were the ascendancy, the transcendent power, and supremacy which He, the Revealer of being and Manifestation of the Adored, hath, unaided and alone, revealed throughout the world.  No sooner had that eternal Beauty revealed Himself in Shíráz, in the year sixty, and rent asunder the veil of concealment, than the signs of the ascendancy, the might, the sovereignty, and power, emanating from that Essence of Essences and Sea of Seas, were manifest in every land.  So much so, that from every city there appeared the signs, the evidences, the tokens, the testimonies of that divine Luminary.  How many were those pure and kindly hearts which faithfully reflected the light of that eternal Sun, and how manifold the emanations of knowledge from that Ocean of divine wisdom which encompassed all beings!  In every city, all the divines and dignitaries rose to

     Reflect: Who in this world is able to manifest such transcendent power, such pervading influence?  All these stainless hearts and sanctified souls have, with absolute resignation, responded to the summons of His decree.  Instead of complaining, they rendered thanks unto God, and amidst the darkness of their anguish they revealed naught but radiant acquiescence to His will.  It is evident how relentless was the hate, and how bitter the malice and enmity entertained by all the peoples

     Do thou ponder these momentous happenings in thy heart, so that thou mayest apprehend the greatness of this Revelation, and perceive its stupendous glory.  Then shall the spirit of faith, through the grace of the Merciful, be breathed into thy being, and thou shalt be established and abide upon the seat of certitude.  The one God is My witness!  Wert thou to ponder a while, thou wilt recognize that, apart from all these established truths and above-mentioned evidences, the repudiation, cursing, and execration, pronounced by the people of the earth, are in themselves the mightiest proof and the surest testimony of the truth of these heroes of the field of resignation

     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,

     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

     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'án, 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

x 1Qur'án 54:6.

     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 Zíyárat:¹  "Peace be upon the Truth made new."  Abú-'Abdi'lláh, questioned concerning the character of the Mihdí, 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

1Visiting Tablet revealed by 'Alí.

     And now, consider this other tradition, and observe how all these things have been foretold.  In "Arba'ín" it is recorded: "Out of Baní-Háshim 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,

     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  "Biháru'l-Anvár," the "'Avalim," and the "Yanbú'" of Sádiq, 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 Qá'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

     How, We wonder, do they explain the aforementioned tradition, a tradition which, in unmistakable terms, foreshadoweth the revelation of

x 1Qur'án 25:44. x

     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-Káfí," concerning "Zawrá'."  In the "Rawdiy-i-Káfí" it is related of Mu'ávíyih, son of Vahháb, that Abú-'Abdi'lláh hath spoken: "Knowest thou Zawrá'?"  I said: "May my life be a sacrifice unto thee!  They say it is Baghdád."  "Nay," he answered.  And then added: "Hast thou entered the city of Rayy?",¹ 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 Zawrá'.  There shall eighty men, of the children of certain ones, be slain, all of whom

x 1 Ancient city near which Tihrán is built. x

     Such is the condition and fate of His companions which in former days hath been foretold.  And now observe how, according to this tradition, Zawrá' 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, Sádiq, son of Muhammad, hath said: "The religious doctors of that age shall be the most wicked of the divines beneath the shadow of

    We entreat the learned men of the Bayán not to follow in such ways, not to inflict, at the time of Mustagháth, 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

     We fain would hope that the people of the Bayán 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

     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

     What pen can recount the things We beheld upon Our return!  Two years have elapsed during

     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

     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 Sádiq saying:  "What of the sign of His manifestation, O my master?" He made reply:"In the year sixty,

     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 "Bihár" it is recorded: "In our Qá'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'án."  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

     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 Imáms 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

     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."¹  "And whoso turneth away from My remembrance, truly his shall be a life of misery."²

     Thus hath it been revealed aforetime, were ye to comprehend.

     Revealed by the "Bá'" and the "Há'."³

     Peace be upon him that inclineth his ear unto the melody of the Mystic Bird calling from the Sadratu'l-Muntahá!

     Glorified be our Lord, the Most High!

x 1Qur'án 43:36. 2Qur'án 20:124. 3 B and H meaning Bahá. x

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