The Tabernacle of
Unity........................................................................................
Introduction..................................................................................................
1: Tablet to
Mánikchí Ṣáḥib (Lawḥ-i-Mánikchí-Ṣáḥib)................................................
2: Responses to
questions of Mánikchí Ṣáḥib from a Tablet to Mírzá Abu’l-Faḍl.............
3: Tablet of
the Seven Questions (Lawḥ-i-Haft Pursish)..........................................
Two Other
Tablets............................................................................................
4: “THE
BEGINNING OF ALL UTTERANCE…”.......................................................
5: “THE
BEGINNING OF EVERY ACCOUNT…”......................................................
KEY TO PASSAGES
TRANSLATED BY SHOGHI EFFENDI........................................
Abbreviation of
Sources................................................................................
From the
birth of the Bahá’í Revelation in a subterranean dungeon in Ṭihrán where its
Author was confined in 1852, the Faith of Bahá’u’lláh has rapidly grown, in
ever-widening circles, beyond the social and religious matrix of its inception.
Among the first individuals outside the Islamic community to be attracted to
its teachings, presaging the flow of people of all faiths and origins into its
universal embrace, were Zoroastrians in
Prominent among these works is Bahá’u’lláh’s Tablet to Mánikchí Ṣáḥib.
Mánikchí Limjí Hataria (1813–1890), also known as Mánikchí Ṣáḥib, was born in
India of Zoroastrian parents. An able diplomat and devoted adherent of his ancestral religion, Mánikchí Ṣáḥib was appointed, in
1854, as an emissary on behalf of the Parsees of India to assist their
coreligionists in
The first Tablet, known as the Lawḥ-i-Mánikchí Ṣáḥib, is celebrated for
its striking and well-known passages epitomizing the universality of
Bahá’u’lláh’s prophetic claim. Revealed, at Mánikchí Ṣáḥib’s bold request, in
pure Persian, the Tablet responds to the questions he had raised and proclaims
some of the central tenets of the Faith of Bahá’u’lláh: “Be anxiously concerned
with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements.” “Turn your faces from the
darkness of estrangement to the effulgent light of the daystar of unity.” “Ye
are the fruits of one tree, and the leaves of one branch.” “[W]hatsoever
leadeth to the decline of ignorance and the increase of knowledge hath been,
and will ever remain, approved in the sight of the Lord of creation.”
As inferred from the contents of a second Tablet, Mánikchí Ṣáḥib was
not entirely satisfied with this reply, having anticipated a more expansive
discussion of his specific questions. Bahá’u’lláh’s further reply is contained
in a lengthy Tablet, revealed on 14 Sha‘bán 1299 (1 July 1882) in the voice of
His amanuensis Mírzá Áqá Ján. The Tablet is addressed to Mírzá Abu’l-Faḍl, but
a lengthy portion of it addresses Mánikchí Ṣáḥib’s questions. Bahá’u’lláh
states at the outset that he had “failed to consider the matter closely, for
otherwise he would have readily admitted that not a single point was omitted”,
and explains that out of wisdom his questions had not been directly answered,
but that even so, “the answers were provided in a language of marvellous
concision and clarity”. Throughout the remainder of the Tablet, the text of
each of Mánikchí Ṣáḥib’s questions is successively quoted
and detailed replies are given to each, in some cases connecting the questions
to the universal principles enunciated in the first Tablet.
The Tablet is noteworthy for its discussion of a range of questions
regarding the tenets of both Abrahamic and non-Abrahamic religions, as
understood by Mánikchí Ṣáḥib, including the nature of creation, the connection
between faith and reason, the reconciliation of the differences that exist
among the laws and ordinances of various religions, their respective claims to
exclusivity and their differing degrees of eagerness to welcome others into
their fold. Bahá’u’lláh’s responses emphasize that which is right and true in
the various doctrines and beliefs under examination, rather than discarding
them outright for inaccuracy or insufficiency.
Included here as well with these two major works are the Lawḥ-i-Haft
Pursish (Tablet of the Seven Questions), addressed to Ustád Javán-Mard, a
prominent early Bahá’í of Zoroastrian background and former student of Mánikchí
Ṣáḥib, and two other Tablets also revealed to believers of the same origin.
Together, these five Tablets offer a glimpse of Bahá’u’lláh’s love for, and special relationship with, the followers of a religion
that had arisen, many centuries before, in the same land that witnessed the
birth of His own Faith.
A portion of the Lawḥ-i-Mánikchí Ṣáḥib and several excerpts from the
other Tablets were previously translated by Shoghi Effendi; these have been
incorporated into the text of the translations and listed in the appendix.
It is hoped that the publication of this volume will enable a deeper
appreciation of the fundamental principle of the oneness of religion and lend a
fresh impetus to the efforts of those who strive to promote its understanding
in an age that needs it more acutely with every passing day.
IN THE NAME OF THE ONE TRUE GOD
Praise be to the all-perceiving, the
ever-abiding Lord Who, from a dewdrop out of the ocean of His grace, hath
reared the firmament of existence, adorned it with the stars of knowledge, and
admitted man into the lofty court of insight and understanding. This dewdrop,
which is the Primal Word of God, is at times called the Water of Life, inasmuch
as it quickeneth with the waters of knowledge them that have perished in the
wilderness of ignorance. Again it is called the Primal Light, a light born of
the Sun of divine knowledge, through whose effulgence the first stirrings of
existence were made plain and manifest. Such manifestations are the expressions
of the grace of Him Who is the Peerless, the All-Wise. He it is who knoweth and
bestoweth all. He it is who transcendeth all that hath been said or heard. His knowledge will remain forever above the grasp of human
vision and understanding and beyond the reach of human words and deeds. To the
truth of this utterance existence itself and all that hath appeared therefrom
bear eloquent testimony.
It is clear and evident, therefore, that
the first bestowal of God is the Word, and its discoverer and recipient is the
power of understanding. This Word is the foremost instructor in the school of
existence and the revealer of Him Who is the Almighty. All that is seen is
visible only through the light of its wisdom. All that is manifest is but a
token of its knowledge. All names are but its name, and the beginning and end
of all matters must needs depend upon it.
Thy letter hath reached this captive of
the world in His prison. It brought joy, strengthened the ties of friendship,
and renewed the memory of bygone days. Praise be to the Lord of creation Who
granted us the favour of meeting in the Arabian land,[*]
wherein we visited and held converse. It is Our hope that our encounter may
never be forgotten nor effaced from the heart by the passage of time, but
rather that, out of the seeds thus sown, the sweet herbs of friendship may spring forth and remain forever fresh and verdant for all
to behold.
As to thy question concerning the
heavenly Scriptures: The All-Knowing Physician hath His finger on the pulse of
mankind. He perceiveth the disease, and prescribeth, in His unerring wisdom,
the remedy. Every age hath its own problem, and every soul its particular
aspiration. The remedy the world needeth in its present-day afflictions can
never be the same as that which a subsequent age may require. Be anxiously
concerned with the needs of the age ye live in, and centre your deliberations
on its exigencies and requirements.
We can well perceive how the whole human
race is encompassed with great, with incalculable afflictions. We see it
languishing on its bed of sickness, sore-tried and disillusioned. They that are
intoxicated by self-conceit have interposed themselves between it and the
Divine and infallible Physician. Witness how they have entangled all men,
themselves included, in the mesh of their devices. They can neither discover
the cause of the disease, nor have they any knowledge of the remedy. They have
conceived the straight to be crooked, and have imagined their friend an enemy.
Incline your ears to the sweet melody of
this Prisoner. Arise, and lift up your voices, that haply they that are fast
asleep may be awakened. Say: O ye who are as dead! The Hand of Divine bounty
proffereth unto you the Water of Life. Hasten and drink your fill. Whoso hath
been reborn in this Day, shall never die; whoso remaineth dead, shall never
live.
Thou hast written concerning languages.
Both Arabic and Persian are laudable. That which is desired of a language is
that it convey the intent of the speaker, and either language can serve this
purpose. And since in this Day the Orb of divine knowledge hath risen in the
firmament of
O friend! When the Primal Word appeared
amongst men in these latter days, a number of heavenly souls recognized the
voice of the Beloved and bore allegiance unto it, whilst others, finding the
deeds of some to be at variance with their words, remained far removed from the
spreading rays of the Sun of divine knowledge.
Say: O children of dust! He Who is the
Spirit of Purity saith: In this glorious Day whatsoever can purge you from
defilement and ensure your peace and tranquillity, that indeed is the Straight Path,[†]
the path that leadeth unto Me. To be purged from defilement is to be cleansed
of that which is injurious to man and detracteth from his high station—among
which is to take undue pleasure in one’s own words and deeds, notwithstanding
their unworthiness. True peace and tranquillity will only be realized when
every soul will have become the well-wisher of all mankind. He Who is the
All-Knowing beareth Me witness: were the peoples of the world to grasp the true
significance of the words of God, they would never be deprived of their portion
of the ocean of His bounty. In the firmament of truth there hath never been,
nor will there ever be, a brighter star than this.
The first utterance of Him Who is the
All-Wise is this: O children of dust! Turn your faces from the darkness of
estrangement to the effulgent light of the daystar of unity. This is that which
above all else will benefit the peoples of the earth. O friend! Upon the tree
of utterance there hath never been, nor shall there ever be, a fairer leaf, and
beneath the ocean of knowledge no pearl more wondrous can ever be found.
O children of understanding! If the
eyelid, however delicate, can deprive man’s outer eye from
beholding the world and all that is therein, consider then what would be
wrought if the veil of covetousness were to descend upon his inner eye. Say: O
people! The darkness of greed and envy becloudeth the radiance of the soul even
as the clouds obstruct the light of the sun. Should anyone hearken unto this
utterance with a discerning ear, he will unfurl the wings of detachment and
soar effortlessly in the atmosphere of true understanding.
At a time when darkness had encompassed the
world, the ocean of divine favour surged and His Light was made manifest, that
the doings of men might be laid bare. This, verily, is that Light which hath
been foretold in the heavenly scriptures. Should the Almighty so please, the
hearts of all men will be purged and purified through His goodly utterance, and
the light of unity will shed its radiance upon every soul and revive the whole
earth.
O people! Words must be supported by
deeds, for deeds are the true test of words. Without the former, the latter can
never quench the thirst of the yearning soul, nor unlock the portals of vision
before the eyes of the blind. The Lord of celestial wisdom saith: A harsh word
is even as a sword thrust; a gentle word as milk. The
latter leadeth the children of men unto knowledge and conferreth upon them true
distinction.
The Tongue of Wisdom proclaimeth: He that
hath Me not is bereft of all things. Turn ye away from all that is on earth and
seek none else but Me. I am the Sun of Wisdom and the
The incomparable Friend saith: The path
to freedom hath been outstretched; hasten ye thereunto. The wellspring of
wisdom is overflowing; quaff ye therefrom. Say: O well-beloved ones! The
tabernacle of unity hath been raised; regard ye not one another as strangers.
Ye are the fruits of one tree, and the leaves of one branch. Verily I say,
whatsoever leadeth to the decline of ignorance and the increase of knowledge
hath been, and will ever remain, approved in the sight of the Lord of creation.
Say: O people! Walk ye neath the shadow of justice and truthfulness and seek ye
shelter within the tabernacle of unity.
Say: O ye that have eyes to see! The past
is the mirror of the future. Gaze ye therein and be apprised thereof; perchance
ye may be aided thereby to recognize the Friend and may be not the cause of His
displeasure. In this Day the choicest fruit of the tree of knowledge is that
which serveth the welfare of humanity and safeguardeth its interests.
Say: The tongue hath been created to bear
witness to My truth; defile it not with falsehood. The heart is the treasury of
My mystery; surrender it not into the hand of covetous desires. We fain would
hope that in this resplendent morn, when the effulgent rays of the Sun of
divine knowledge have enveloped the whole earth, we may all attain unto the good
pleasure of the Friend and drink our fill from the ocean of His recognition.
O friend! As hearing ears are scarce to
find, the pen hath for some time remained silent in its quarters. In truth,
matters have come to such a pass that silence hath taken precedence over
utterance and hath come to be regarded as preferable. Say: O people! These
words are being uttered in due measure, that the newly born may thrive and the
tender shoot flourish. Milk should be given in suitable
proportion, that the children of the world may attain to the station of
maturity and abide in the court of oneness.
O friend! We came upon a pure soil and
sowed therein the seeds of true understanding. Let it now be seen what the rays
of the sun will do—whether they will cause these seeds to wither or to grow.
Say: Through the ascendancy of God, the All-Knowing, the Incomparable, the
Luminary of divine understanding hath, in this Day, risen from behind the veil
of the spirit, and the birds of every meadow are intoxicated with the wine of knowledge
and exhilarated with the remembrance of the Friend. Well is it with them that
discover and hasten unto Him!
In regard
to what thou hast written concerning his honour the learned Ṣáḥib, upon him be
the grace of God, his state of mind and disposition are clear and evident, as
is further attested by that which he hath sent. Now, as to his questions, it
was not deemed advisable to refer and reply to each one individually, for the
response would have run counter to wisdom and been incompatible with that which
is current amongst men. Even so, in that which was revealed in his honour from
the heaven of divine favour, answers were provided in a language of marvelous
concision and clarity. But it appeareth that he hath failed to consider the
matter closely, for otherwise he would have readily admitted that not a single
point was omitted, and would have exclaimed: “This is naught but a clear and
conclusive utterance!” His questions were the following.
First: “The Prophets of Mahábád, together
with Zoroaster, were twenty-eight in number. Each one of them sought to exalt,
rather than abrogate, the faith and religion of the others. Each one that
appeared bore witness to the truth and veracity of the former law and religion
and breathed no word about abolishing them. Each declared: ’We are the bearers of
a revelation from God, which We deliver unto His servants.’ Some of the Hindu
Prophets, however, have declared: ’We are God Himself, and it is incumbent upon
the entire creation to bear allegiance unto Us. Whensoever conflict and
dissension appear amongst men, We arise to quench it.’ Each one that appeared
announced: ’I am the same One that appeared in the beginning.’ The latter
Prophets such as David, Abraham, Moses and Jesus confirmed the truth of the
Prophets gone before them, but said: ’Such was the law in the past, but in this
day the law is that which I proclaim.’ The Arabian Prophet, however, hath said:
’Through My appearance every law hath proven to be unsound and no law holdeth
but Mine.’ Which of these creeds is acceptable and which of these leaders is to
be preferred?”
It should first be noted that in one
sense the stations of the Prophets of God differ one from another. For
instance, consider Moses. He brought forth a Book and established ordinances,
whilst a number of the Prophets and Messengers who arose after Him were charged
with the promulgation of His laws, insofar as they remained consonant with the
needs of the age. The books and chronicles annexed to the Torah bear eloquent
testimony to this truth.
Regarding the statement ascribed to the
Author of the Qur’án: “Through My appearance every law and religion hath proven
to be unsound and no law holdeth but Mine”, no such words were ever uttered by
that Source and Fount of divine wisdom. Nay rather, He confirmed that which had
been sent down before from the empyrean of the Divine Will unto the Prophets
and Messengers of God. He saith, exalted be His utterance: “Alif. Lám. Mím.
God! There is no God but Him, the Living, the Ever-Abiding. He it is Who hath
sent down to Thee the Book through the power of truth, confirming those which
preceded it. He revealed aforetime the Torah and the Evangel as a guidance unto
men, and He hath now revealed the Qur’án….”[§]
He, moreover, hath asserted that all the Prophets have proceeded from God and
have returned unto Him. Viewed in this light, they are all as one and the same
Being, inasmuch as they have not uttered a word, brought a message, or revealed
a cause, of their own accord. Nay, all that they have said hath proceeded from
the one true God, exalted be His glory. They have all summoned men unto the
Supreme Horizon and imparted the tidings of eternal life. Thus the diverse statements
recounted by his honour the Ṣáḥib are to be seen as concordant letters, that
is, letters that form a single word.
Concerning the question: “Which of these
creeds is acceptable and which of these leaders is to be preferred?”, this is
the station wherein the following blessed words shine resplendent as the sun:
“No distinction do We make between any of the Messengers,”[**]
while the verse “Some of the Apostles We have caused to excel the others”[††]
pertaineth to the other station of which We have already made mention. Indeed,
the answer to all that his honour the Ṣáḥib hath asked lieth enshrined within
this all-embracing, this weighty and incomparable utterance, hallowed and
exalted be His word: “As to thy question concerning the
heavenly Scriptures: The All-Knowing Physician hath His finger on the pulse of
mankind. He perceiveth the disease, and prescribeth, in His unerring wisdom,
the remedy. Every age hath its own problem, and every soul its particular
aspiration. The remedy the world needeth in its present-day afflictions can
never be the same as that which a subsequent age may require. Be anxiously
concerned with the needs of the age ye live in, and centre your deliberations
on its exigencies and requirements.”[‡‡]
Every fair-minded soul will testify that these words are to be viewed as a
mirror of the knowledge of God, wherein all that hath been inquired is clearly
and conspicuously reflected. Blessed is he who hath been endowed with seeing
eyes by God, the All-Knowing, the All-Wise.
Another question raised by the
distinguished Ṣáḥib is the following: “There are four schools of thought in the
world. One school affirmeth that all the visible worlds, from atoms to suns,
constitute God Himself and that naught can be seen but Him. Another school
claimeth that God is that Essence that must of necessity exist, that His
Messengers are the intermediaries between Him and His creatures, and that their mission is to lead humanity unto Him. Yet another
school holdeth that the stars were created by the Necessary Being,[§§]
whilst all other things are their effect and outcome. These things continually
appear and disappear, even as the minute creatures that are generated in a pool
of water. A further school maintaineth that the Necessary Being hath fashioned
Nature through whose effect and agency all things, from atoms to suns, appear
and disappear without beginning or end. What need then for an account or
reckoning? As the grass groweth with the coming of the rain and vanisheth
thereafter, so it is with all things. If the Prophets and the kings have instituted
laws and ordinances, the proponents of this school argue, this hath merely been
for the sake of preserving the civil order and regulating human society. The
Prophets and the kings, however, have acted in different ways: the former have
said ’God hath spoken thus’ that the people might submit and obey, whilst the
latter have resorted to the sword and the cannon. Which of these four schools
is approved in the sight of God?”
Answer: The answer to all this falleth
under the purview of the first utterance that hath streamed forth
from the tongue of the All-Merciful. By God! It embraceth and comprehendeth all
that hath been mentioned. He saith: “Be anxiously concerned with the needs of
the age ye live in, and centre your deliberations on its exigencies and requirements”.
For in this day He Who is the Lord of Revelation hath appeared and He Who spoke
on Sinai is calling aloud. Whatsoever He may ordain is the surest foundation
for the mansions reared in the cities of human knowledge and wisdom. Whoso
holdeth fast unto it will be reckoned in the eyes of the Almighty among them
that are endued with insight.
These sublime words have streamed forth
from the Pen of the Most High. He saith, exalted be His glory: “This is the day
of vision, for the countenance of God is shining resplendent above the horizon
of Manifestation. This is the day of hearing, for the call of God hath been
raised. It behoveth everyone in this day to uphold and proclaim that which hath
been revealed by Him Who is the Author of all scripture, the Dayspring of
revelation, the Fount of knowledge and the Source of divine wisdom.” It is thus
clear and evident that the reply to his question hath been revealed in the
kingdom of utterance by Him Who is the Exponent of the
knowledge of the All-Merciful. Happy are they that understand!
As to the four schools mentioned above,
it is clear and evident that the second standeth closer to righteousness.[***]
For the Apostles and Messengers of God have ever been the channels of His
abounding grace, and whatsoever man hath received from God hath been through
the intermediary of those Embodiments of holiness and Essences of detachment,
those Repositories of His knowledge and Exponents of His Cause. One can,
however, provide a justification for the tenets of the other schools, for in a
sense all things have ever been and shall ever remain the manifestations of the
names and attributes of God.
As to the Ṣáḥib’s reference to the kings,
they are indeed the manifestations of the name of God “the Almighty” and the
revealers of His name “the All-Powerful”. The vesture that beseemeth their
glorious temples is justice. Should they become adorned therewith, mankind will
partake of perfect tranquility and infinite blessings.
Whoso hath quaffed of the wine of divine
knowledge will indeed be able to answer such questions
with clear and perspicuous proofs from the world without and with manifest and
luminous evidences from the world within. A different Cause, however, hath
appeared in this day and a different discourse is required. Indeed, with the
inception of the year nine the time for questions and answers came to an end.
Thus He, hallowed and magnified be His name, saith: “This is not the day for
any man to question his Lord. When thou hearest the call of God voiced by Him
Who is the Dayspring of grandeur, cry out: ’Here am I, O Lord of all names!
Here am I, O Maker of the heavens! I testify that Thou hast revealed Thyself
and hast revealed whatsoever Thou didst desire at Thine Own behest. Thou, in
truth, art the Lord of strength and might.’”
The answer to all that the distinguished
Ṣáḥib hath asked is clear and evident. The intent of that which was sent down
in his honour from the heaven of divine providence was that he might give ear
to the wondrous melodies of the Dove of Eternity and the gentle murmuring of
the inhabitants of the most exalted
One day the Tongue of Glory uttered a
word in regard to the Ṣáḥib indicating that he may erelong be aided to perform
a deed that would immortalize his name. When his letter was received in His
holy and exalted Court, He said: “O Servant in attendance! Although his honour
Mánikchí hath written only to ask concerning the sayings of others, yet from
His letter We inhale the sweet savours of affection. Beseech the one true God
to graciously aid him to do His will and pleasure. His might, in truth, is
equal to all things.” From this utterance of the All-Merciful there wafteth a
fragrant breath. He, verily, is the All-Knowing, the All-Informed.
Another inquiry made by him is the
following: “The laws of Islam are based on religious principles and
jurisprudence,[†††]
but in the Mahábád and Hindu religions there are only principles, and all laws,
even those regarding the drinking of water or giving and taking in marriage,
are considered a part of these principles, as are all other matters of human
life. Kindly indicate which view is acceptable in the sight of God, exalted be
His mention.”
Religious principles have various degrees
and stations. The root of all principles and the cornerstone
of all foundations hath ever been, and shall remain, the recognition of God.
And these days are indeed the vernal season of the recognition of the
All-Merciful. Whatsoever proceedeth in this day from the Repository of His
Cause and the Manifestation of His Self is, in truth, the fundamental principle
unto which all must bear allegiance.
The answer to this question is also
embodied in these blessed, these weighty and exalted words: “Be anxiously
concerned with the needs of the age ye live in, and centre your deliberations
on its exigencies and requirements”. For this day is the Lord of all days, and
whatsoever hath been revealed therein by the Source of divine Revelation is the
truth and the essence of all principles. This day may be likened to a sea and
all other days to gulfs and channels that have branched therefrom. That which
is uttered and revealed in this day is the foundation, and is accounted as the
Mother Book and the Source of all utterance. Although every day is associated
with God, magnified be His glory, yet these days have been singled out and
adorned with the ornament of intimate association with Him, for they have been
extolled in the books of the Chosen Ones of God, as well
as of some of His Prophets, as the “Day of God”. In a sense this day and that
which appeareth therein are to be regarded as the primary principles, while all
other days and whatsoever appeareth in them are to be viewed as the secondary
ordinances deduced therefrom, and which as such are subordinate and relative.
For instance, attending the mosque is secondary with respect to the recognition
of God, for the former is dependent upon and conditioned by the latter. As to
the principles current amongst the divines of this age, these are merely a set
of rules which they have devised and from which they infer, each according to
his own opinions and inclinations, the ordinances of God.
Consider for example the question of
immediate compliance or postponement. God, exalted be His glory, saith: “Eat
and drink….”[‡‡‡]
Now, it is not known whether this ordinance must be complied with immediately
or if its execution may be justifiably postponed. Some believe that it may be
decided by external circumstances. Once one of the distinguished divines of
Najaf set out to visit the Shrine of Imám Ḥusayn, peace be upon Him,
accompanied by a number of his pupils. In the course of
their journey they were waylaid by a group of Bedouin. The aforementioned
divine immediately handed over all his possessions. Whereupon his pupils
exclaimed: “Your eminence hath always favoured postponement in such matters.
What prompteth you now to act with such haste?” Pointing to the spears of the
Bedouin, he replied: “The force of external circumstances, my friends!”
The founder of the principles of Islamic jurisprudence
was Abú-Ḥanífih, who was a prominent leader of the Sunnis. Such principles had
existed in former times as well, as hath already been mentioned. In this day,
however, the approval or rejection of all things dependeth wholly upon the Word
of God. These differences are not worthy of mention. The eye of divine mercy
casteth its glance upon all that is past. It behooveth us to mention them only
in favourable terms, for they do not contradict that which is essential. This
servant testifieth to his ignorance and beareth witness that all knowledge is
with God, the Help in Peril, the Self-Subsisting.
Whatsoever runneth counter to the
Teachings in this day is condemned, for the Sun of Truth is shining resplendent
above the horizon of knowledge. Happy are they who, with
the waters of divine utterance, have cleansed their hearts from all allusions,
whisperings and suggestions, and who have fixed their gaze upon the Dayspring
of Glory. This, indeed, is the most gracious favour and the purest bounty.
Whosoever hath attained thereunto hath attained unto all good, for otherwise
the knowledge of aught else but God hath never proven, nor shall it ever prove,
profitable unto men.
That which was mentioned in connection
with religious principles and secondary ordinances referreth to the
pronouncements which the divines of various religions have made, each according
to his own capacity. At present, however, it behooveth us to follow His
injunction to “leave them to their vain disputes”.[§§§]
He, verily, speaketh the truth and leadeth the way. The decree is God’s, the
Almighty, the All-Bounteous.
Another of his questions: “Some maintain
that whatsoever is in accordance with the dictates of nature and of the
intellect must needs be both permissible and compulsory in the divine law, and
conversely that one should refrain from observing that which is incompatible
with these standards. Others believe that whatsoever hath
been enjoined by the divine law and its blessed Author should be accepted
without rational proof or natural evidence and obeyed without question or
reservation, such as the march between Safa and Marwah, the stoning of the
pillar of Jamrah,[****]
the washing of one’s feet during ablutions, and so on. Kindly indicate which of
these positions is acceptable.”
Intellect hath various degrees. As a
discussion of the pronouncements made by the philosophers in this connection
would pass beyond the scope of our discourse, we have refrained from mentioning
them. It is nonetheless indisputably clear and evident that the minds of men
have never been, nor shall they ever be, of equal capacity. The Perfect
Intellect alone can provide true guidance and direction. Thus were these
sublime words revealed by the Pen of the Most High, exalted be His glory, in
response to this question: “The Tongue of Wisdom proclaimeth: He that hath Me
not is bereft of all things. Turn ye away from all that is on earth and seek
none else but Me. I am the Sun of Wisdom and the
Consider how clearly the answer hath been
revealed from the heaven of divine knowledge. Blessed are those who ponder it,
who reflect upon it, and who apprehend its meaning! By the Intellect mentioned
above is meant the universal divine Mind. How often hath it been observed that
certain human minds, far from being a source of guidance, have become as fetters
upon the feet of the wayfarers and prevented them from treading the straight
path! The lesser intellect being thus circumscribed, one must search after Him
Who is the ultimate Source of knowledge and strive to recognize Him. And should
one come to acknowledge that Source round Whom every mind doth revolve, then
whatsoever He should ordain is the expression of the dictates of a consummate
wisdom. His very Being, even as the sun, is distinct from all else beside Him.
The whole duty of man is to recognize Him; once this hath been achieved, then
whatsoever He may please to ordain is binding and in full accordance with the
requirements of divine wisdom. Thus have ordinances and
prohibitions of every kind been laid down by the Prophets of the past, even
unto the earliest times.
Certain deeds that are undertaken in this
day are intended to emblazon the name of God, and the Pen of the Most High hath
fixed a recompense for those who perform them. Indeed, should any soul breathe
but a fleeting breath for the sake of God, his recompense will become manifest,
as attested by this mighty verse which was sent down from the empyrean of the
divine Will to the Lord of Mecca,[‡‡‡‡]
blessed and glorified be He: “We did not appoint that which Thou wouldst have
to be the Qiblih, but that We might know him who followeth the Apostle from him
who turneth on his heels.”[§§§§]
Were anyone to meditate upon this blessed
and transcendent Revelation and to ponder the verses that have been sent down,
he would readily bear witness that the one true God is immeasurably exalted
above His creatures, and that the knowledge of all things hath ever been and
shall ever remain with Him. Every fair-minded soul, moreover, will testify that
whosoever faileth to embrace the truth of this most great Revelation will find
himself powerless and incapable of establishing the
validity of any other cause or creed. And as to those who have deprived
themselves of the robe of justice and arisen to promote the cause of iniquity,
they shall give voice to that which the exponents of hatred and fanaticism have
uttered from time immemorial. The knowledge of all things is with God, the
All-Knowing, the All-Informed.
One day when this servant was in His
presence, I was asked: “O servant in attendance! Wherewith art thou engaged?”
“I am penning a reply”, I answered, “to his honour Mírzá Abu’l-Faḍl”. I was
bidden: “Write to Mírzá Abu’l-Faḍl, may My glory be upon him, and say: ’Matters
have come to such a pass that the people of the world have grown accustomed to
iniquity and flee from fair-mindedness. A divine Manifestation Who hath
extolled and magnified the one true God, exalted be His glory, Who hath borne
witness to His knowledge and confessed that His Essence is sanctified above all
things and exalted beyond every comparison—such a Manifestation hath been
called at various times a worshipper of the sun or a fire-worshipper. How
numerous are those sublime Manifestations and Revealers of the Divine of Whose
stations the people remain wholly unaware, of Whose grace
they are utterly deprived, nay, God forbid, Whom they curse and revile!’
’One of the great Prophets Whom the
foolish ones of
From that which hath been mentioned, it
is clear that not every intellect can be the criterion of truth. The truly wise
are, in the first place, the Chosen Ones of God, magnified be His glory—they
Whom He hath singled out to be the Treasuries of His knowledge, the
Repositories of His Revelation, the Daysprings of His authority and the
Dawning-places of His wisdom, they Whom He hath made His representatives on
earth and through Whom He revealeth that which He hath purposed. Whoso turneth
unto them hath turned unto God, and whoso turneth away shall not be remembered
in the presence of God, the All-Knowing, the All-Wise.
The universal criterion is that which
hath just been mentioned. Whosoever attaineth thereunto, that is, who
recognizeth and acknowledgeth the Dawning-place of God’s Revelation, will be
recorded in the Book of God among them that are endued with understanding.
Otherwise he is naught but an ignorant soul, though he believe himself to be
possessed of every wisdom. Now, were a person to see himself standing in the
presence of God, were he to sanctify his soul from earthly attachments and evil
intentions, and reflect upon that which hath been revealed in
this most great Revelation from its inception to this day, he would readily
testify that every detached soul, every perfect mind, sanctified being,
attentive ear, penetrating eye, eloquent tongue, and joyous and radiant heart
circleth round and boweth down, nay prostrateth itself in submission, before
the mighty throne of God.
Another of his questions is this: “Among
the Manifestations of the past one hath, in His time, allowed the eating of
beef while another hath forbidden it; one hath permitted the eating of pork whereas
another hath proscribed it. Thus do their ordinances differ. I entreat the True
One, exalted be His name, to graciously specify the appropriate religious
prohibitions.”
A direct reply and detailed explanation
of this matter would have overstepped the bounds of wisdom, inasmuch as people
of diverse faiths associate with the distinguished Ṣáḥib and a direct reply
would have contravened the laws of Islam. The answer was therefore sent down
from the heaven of the Divine Will in an implicit manner. Indeed the statement
in the first passage where He saith: “The All-Knowing Physician hath His finger
on the pulse of mankind” was, and remaineth, the answer to his question.
He further saith: “Be anxiously concerned with the needs of the age ye live in,
and centre your deliberations on its exigencies and requirements.” That is, fix
your gaze upon the commandments of God, for whatsoever He should ordain in this
day and pronounce as lawful is indeed lawful and representeth the very truth.
It is incumbent upon all to turn their gaze towards the Cause of God and to
observe that which hath dawned above the horizon of His Will, since it is
through the potency of His name that the banner of “He doeth what He willeth”
hath been unfurled and the standard of “He ordaineth what He pleaseth” hath
been raised aloft. For instance, were He to pronounce water itself to be
unlawful, it would indeed become unlawful, and the converse holdeth equally
true. For upon no thing hath it been inscribed “this is lawful” or “this is
unlawful”; nay rather, whatsoever hath been or will be revealed is by virtue of
the Word of God, exalted be His glory.
These matters are sufficiently clear and
require no further elaboration. Even so, certain groups believe that all the
ordinances current amongst them are unalterable, that they have
ever been valid, and that they will forever remain so. Consider a further
passage, glorified and exalted be He: “These words are being uttered in due
measure, that the newly born may thrive and the tender shoot flourish. Milk
must be given in suitable proportion, that the children of the world may attain
to the station of maturity and abide in the court of oneness.”[*****]
For instance, some believe that wine hath ever been and shall remain forbidden.
Now, were one to inform them that it might one day be made lawful, they would
arise in protest and opposition. In truth, the people of the world have yet not
grasped the meaning of “He doeth whatsoever He willeth”, nor have they
comprehended the significance of Supreme Infallibility. The suckling child must
be nourished with milk. If it be given meat it will assuredly perish, and this
would be naught but sheer injustice and unwisdom. Blessed are they that
understand. Supreme Infallibility, as I once heard from His blessed lips, is
reserved exclusively to the Manifestations of the Cause of God and the
Exponents of His Revelation. This matter is mentioned but briefly, for time is
short and as scarce as the legendary phoenix.
Yet another question: “According to the
teachings of the Mahábád and Hindu religions, should a person of whatever faith
or nation, of whatever colour, appearance, character or condition, be disposed
to associate with you, ye should show forth kindness and treat him as a
brother. But in other religions this is not so: their followers ill-treat and
oppress the adherents of other faiths, consider their persecution as an act of
worship, and regard their kindred and their possessions as lawful unto
themselves. Which approach is acceptable in the sight of God?”
The former statement hath ever been and
will continue to be true. It is not permissible to contend with anyone, nor is
it acceptable in the sight of God to ill-treat or oppress any soul. Time and
again have these sublime words streamed from the Pen of the Most High, blessed
and exalted be He: “O ye children of men! The fundamental purpose animating the
Faith of God and His Religion is to safeguard the interests and promote the
unity of the human race, and to foster the spirit of love and fellowship
amongst men. Suffer it not to become a source of dissension and discord, of
hate and enmity”. This subject hath already been set
forth and explained in various Tablets.
It behoveth him who expoundeth the Word
of God to deliver it with the utmost good-will, kindness, and compassion. As to
him that embraceth the truth and is honoured with recognizing Him, his name
shall be recorded in the Crimson Book among the inmates of the all-highest
In this day a Luminary hath dawned above
the horizon of divine providence, upon whose brow the Pen of Glory hath
inscribed these exalted words: “We have called you into being to show forth
love and fidelity, not animosity and hatred”. Likewise, on another occasion,
He—exalted and glorified be His name—hath revealed the following words in the
Persian tongue, words through which the hearts of the
well-favoured and the sincere amongst His servants are consumed, the manifold
pursuits of men are harmonized, and mankind is illumined by the light of divine
unity and enabled to turn towards the Dayspring of divine knowledge: “The
incomparable Friend saith: The path to freedom hath been outstretched; hasten
ye thereunto. The wellspring of wisdom is overflowing; quaff ye therefrom. Say:
O well-beloved ones! The tabernacle of unity hath been raised; regard ye not
one another as strangers. Ye are the fruits of one tree, and the leaves of one
branch.”[†††††]
Justice, which consisteth in rendering
each his due, dependeth upon and is conditioned by two words: reward and
punishment. From the standpoint of justice, every soul should receive the
reward of his actions, inasmuch as the peace and prosperity of the world depend
thereon, even as He saith, exalted be His glory: “The structure of world
stability and order hath been reared upon, and will continue to be sustained
by, the twin pillars of reward and punishment”. In brief, every circumstance
requireth a different utterance and every occasion calleth for a different
course of action. Blessed are they that have arisen to
serve God, who speak forth wholly for His sake, and who return unto Him.
Another of his questions: “Hindus and
Zoroastrians do not admit or welcome outsiders who wish to join their ranks.
Christians welcome those who decide of their own accord to embrace their
religion, but make no effort and exert no pressure to this end. Muslims and
Jews, however, insist upon it, enjoin it upon others, and, should anyone
refuse, grow hostile and regard it as lawful to seize his kindred and
possessions. Which approach is acceptable in the sight of God?”
The children of men are all brothers, and
the prerequisites of brotherhood are manifold. Among them is that one should
wish for one’s brother that which one wisheth for oneself. Therefore, it
behoveth him who is the recipient of an inward or outward gift or who partaketh
of the bread of heaven to inform and invite his friends with the utmost love
and kindness. If they respond favourably, his object is attained; otherwise he
should leave them to themselves without contending with them or uttering a word
that would cause the least sadness. This is the undoubted truth, and aught else
is unworthy and unbecoming.
The distinguished Ṣáḥib, may God
graciously aid him, hath written that the Hindus and Zoroastrians do not permit
or welcome outsiders who wish to join their ranks. This runneth counter to the
purpose underlying the advent of the Messengers of God and to that which hath
been revealed in their Books. For those Who have appeared at God’s behest have
been entrusted with the guidance and education of all people. How could they
debar a seeker from the object of his quest, or forbid a wayfarer from the
desire of his heart? The fire-temples of the world stand as eloquent testimony
to this truth. In their time they summoned, with burning zeal, all the
inhabitants of the earth to Him Who is the Spirit of purity.
He hath moreover written that Christians
welcome those who decide of their own accord to embrace their religion, but
make no effort and exert no pressure to this end. This, however, is a
misconception. For the Christians have exerted and continue to exert the utmost
effort in teaching their faith. Their church organizations have an expenditure
of about thirty million.[‡‡‡‡‡]
Their missionaries have scattered far and wide throughout the globe and are
assiduously engaged in teaching Christianity. Thus have
they compassed the world. How numerous the schools and churches they have
founded to instruct children, yet their unavowed aim is that these children, as
they acquire an education, may also become acquainted in their early years with
the Gospel of Jesus Christ, and that the unsullied mirrors of their hearts may
thus reflect that which their teachers have purposed. Indeed the followers of
no other religion are as intent upon the propagation of their faith as the
Christians.
In brief, what is right and true in this
day and acceptable before His Throne is that which was mentioned at the outset.
All men have been called into being for the betterment of the world. It
behoveth every soul to arise and serve his brethren for the sake of God. Should
a brother of his embrace the truth, he should rejoice that the latter hath
attained unto everlasting favour. Otherwise he should implore God to guide him
without manifesting the least trace of animosity or ill-feeling towards him.
The reins of command are in the grasp of God. He doeth what He willeth and ordaineth
as He pleaseth. He, verily, is the Almighty, the All-Praised.
We beseech the one true God, magnified be
His glory, to enable us to recognize Him Whose unerring wisdom pervadeth all
things and that we may acknowledge His truth. For once one hath recognized Him
and borne witness to His Reality, one will no longer be troubled by the idle
fancies and vain imaginings of men. The divine Physician hath the pulse of
mankind within His almighty grasp. At one time He may well deem fit to sever
certain infected limbs, that the disease may not spread to other parts of the
body. This would be the very essence of mercy and compassion, and to none is
given the right to object, for He is indeed the All-Knowing, the All-Seeing.
Another of his questions: “In the Mahábád
and Zoroastrian religions it is said: ’Our faith and religion is superior to
every other. The other Prophets and the religions they have instituted are
true, but they occupy different stations before God, even as, in the court of a
king, there is a gradation of ranks from the prime minister to the common
soldier. Whosoever wisheth, let him keep the precepts of his religion.’ Nor do
they impose upon any soul. The Hindus claim that whosoever partaketh of meat,
for whatever reason or under whatever circumstances, shall never
catch a glimpse of
Regarding their statement that “our faith
and religion is superior to every other”, by this is meant such Prophets as
have appeared before them. Viewed from one perspective these holy Souls are
one: the first among them is the same as the last, and the last is the same as
the first. All have proceeded from God, unto Him have they summoned all men,
and unto Him have they returned. This theme hath been set forth in the Book of
Certitude, which is indeed the cynosure of all books, and which streamed from
the Pen of Glory in the early years of this Most Great Revelation. Blessed is
he that hath beheld it and pondered its contents for the love of God, the Lord
of creation.
Concerning the remark attributed to the
Hindus that whosoever partaketh of meat shall never catch a glimpse of
A further question that he hath asked:
“The Hindus assert that God fashioned the Intellect in the form of a man named
Brahma, Who came into this world and was the cause of its progress and
development, and that all Hindus are His descendants. The followers of
Zoroaster say: ’God, through the agency of the Primal
Intellect, created a man whose name is Mahábád and who is our ancestor.’ They
believe the modes of creation to be six in number. Two were mentioned above;
the others are creation from water, earth, fire, and from bears and monkeys. The
Hindus and Zoroastrians both say that they are begotten of the Intellect, and
thus do not admit others into their folds. Are these assertions true or not?
That wise Master is requested to indicate that which he deemeth appropriate.”
The entire creation hath been called into
being through the Will of God, magnified be His glory, and peerless Adam hath
been fashioned through the agency of His all-compelling Word, a Word which is
the source, the wellspring, the repository, and the dawning-place of the intellect.
From it all creation hath proceeded, and it is the channel of God’s primal
grace. None can grasp the reality of the origin of creation save God, exalted
be His glory, Whose knowledge embraceth all things both before and after they
come into being. Creation hath neither beginning nor end, and none hath ever
unravelled its mystery. Its knowledge hath ever been, and shall remain, hidden
and preserved with those Who are the Repositories of divine knowledge.
The world of existence is contingent,
inasmuch as it is preceded by a cause, while essential preexistence hath ever
been, and shall remain, confined to God, magnified be His glory. This statement
is being made lest one be inclined to conclude from the earlier assertion,
namely that creation hath no beginning and no end, that it is preexistent. True
and essential preexistence is exclusively reserved to God, while the
preexistence of the world is secondary and relative. All that hath been
inferred about firstness, lastness and such hath in truth been derived from the
sayings of the Prophets, Apostles, and chosen Ones of God.
As to the “realm of subtle entities”[§§§§§]
which is often referred to, it pertaineth to the Revelation of the Prophets,
and aught else is mere superstition and idle fancy. At the time of the
Revelation all men are equal in rank. By reason, however, of their acceptance
or rejection, rise or fall, motion or stillness, recognition or denial, they
come to differ thereafter. For instance, the one true God, magnified be His
glory, speaking through the intermediary of His Manifestation, doth ask: “Am I
not your Lord?” Every soul that answereth “Yea, verily!” is accounted among the
most distinguished of all men in the sight of God. Our
meaning is that ere the Word of God is delivered, all men are deemed equal in
rank and their station is one and the same. It is only thereafter that
differences appear, as thou hast no doubt observed.
It is clearly established from that which
hath been mentioned that none may ever justifiably claim: “We are begotten of
the Intellect, while all others stem from another origin.” The truth that
shineth bright and resplendent as the sun is this, that all have been created
through the operation of the Divine Will and have proceeded from the same
source, that all are from Him and that unto Him they shall all return. This is
the meaning of that blessed verse in the Qur’án which hath issued from the Pen
of the All-Merciful: “Verily, we are God’s, and to Him shall we return”.[******]
As is clear and evident to thee, the
answer to all of the questions mentioned above was embodied in but one of the
passages revealed by the Pen of the Most High. Blessed are they who, freed from
worldly matters and sanctified from idle fancies and vain imaginings, traverse
the meads of divine knowledge and discern in all things the tokens of His
glory.
Numerous passages have been revealed in
the name of his honour the Ṣáḥib. Were he to appreciate their value and avail
himself of their fruits, he would experience such joy that all the sorrows of
the world would be powerless to afflict him. God grant that he may be enabled
to sincerely voice, and to act in accordance with, the following words: “Say:
It is God; then leave them to entertain themselves with their cavilings.”[††††††]
May he endeavour to guide those deprived souls who remain secluded in darkness
and obscurity towards the light of the Sun. May he seize, through the potency
of the Most Great Name, the banner that speaketh of naught save His Revelation
and march at the forefront of the people of the former religions, that
perchance the darkness of the world may be dispelled and the effulgent rays of
the Sun of Truth may shine upon all mankind. This, in truth, is the most
perfect bounty and the highest calling. Should man fail to attain unto this
sublime station, where then can he find comfort and joy? What will sustain and
animate him? With whom will he commune at the hour of repose, and whose name
will he invoke when he riseth from slumber? Again: “Verily, we are God’s, and
to Him shall we return”.
His last question. “Most of the Tablets
that we have seen are in Arabic. However, since the Beloved in this age is of
Persian descent, the Arabic tongue should be abandoned and discarded. For to
this day the Arabs themselves have not understood the meaning of the Qur’án,
whereas the Persian language is highly prized, lauded and admired among the
dwellers of the inhabited quarter of the globe. And just as the Persian of the
present day is superior to Arabic, so too is Old Persian, which is greatly
favoured by the people of
The Persian tongue is in truth
exceedingly sweet and pleasing, and ever since this request was submitted in
His most blessed and exalted court, numerous Tablets have been revealed in that
language. As to the statement concerning the Qur’án implying that its outward
meaning hath not been understood, in reality it hath been interpreted in
numerous ways and translated into countless languages.
That which men have been unable to grasp are its hidden mysteries and inner
meanings. And all that they have said or will say is limited in scope and
should be seen as commensurate with their rank and station. For none can fathom
its true meaning save God, the One, the Incomparable, the All-Knowing.
In this day He Who is the Lord, the
Ruler, the Fashioner, and the Refuge of the world hath appeared. Let every ear
be eager to hearken unto that which will be revealed from the kingdom of His
will; let every eye be expectant to gaze upon that which will shine forth from
the Daystar of knowledge and wisdom. By Him Who is the Desire of the world!
This is the day for eyes to see and for ears to hear, for hearts to perceive
and for tongues to speak forth. Blessed are they that have attained thereunto;
blessed are they that have sought after and recognized it! This is the day
whereon every man may accede unto everlasting honour, for whatsoever hath
streamed forth from the Pen of Glory in regard to any soul is adorned with the
ornament of immortality. Again, blessed are they that have attained thereunto!
The distinguished Ṣáḥib hath written:
“Since the Beloved in this age is of Persian descent, the
Arabic tongue should be abandoned and discarded.” In this connection these
sublime words issued from the Pen of the Most High, magnified and exalted be
His glory: “Both Arabic and Persian are laudable. That which is desired of a
language is that it convey the intent of the speaker, and either language can
serve this purpose. And since in this day the Orb of knowledge hath risen in
the firmament of
The light of truth is indeed shining
resplendent above the horizon of divine utterance, and hence no further
elaboration is required from this evanescent soul or from others like unto him.
Although there can be no question or doubt as to the sweetness of the Persian
tongue, yet it hath not the scope of the Arabic. There are many things which
have not been expressed in Persian, that is to say, words referring to such
things have not been devised, whilst in Arabic there are several words
describing the same thing. Indeed there existeth no language in the world as
vast and comprehensive as Arabic. This statement is prompted by truth and
fairness; otherwise it is clear that in this day the world is being illumined
by the splendours of that Sun which hath dawned above the horizon
of
All the questions of his honour the Ṣáḥib
have herewith been mentioned and duly answered. If it be deemed appropriate and
advisable, there would be no harm in his perusing these answers himself, and
likewise they may be read by the beloved friends in that land, such as
Jináb-i-’Alí-Akbar, upon him be the glory of God, the Supreme Ordainer, and
Jináb-i-Áqá Mírzá Asadu’lláh, upon him be the Glory of Glories.
This servant beseecheth the one True
God—exalted be His glory—to graciously adorn the world of humanity with justice
and fair-mindedness, although in truth the latter is but one of the expressions
of the former. Verily, justice is a lamp that guideth man aright amidst the
darkness of the world and shieldeth him from every danger. It is indeed a
shining lamp. God grant that the rulers of the earth may be illumined by its
light. This servant further imploreth God to graciously aid all men to do His
will and pleasure. He, in truth, is the Lord of this world and of the world to
come. No God is there but Him, the Almighty, the Most-Powerful.
IN THE NAME OF THE LORD OF UTTERANCE, THE
ALL-WISE
All praise be to the sanctified Lord Who
hath illumined the world through the splendours of the Daystar of His grace.
From the letter “B” He hath made the
Thy letter was received, and We perused
it and heard thy call. Within it were enshrined the precious pearls of love and
the hidden mysteries of affection. We beseech the peerless Lord to enable thee
to assist His Cause and to lead those who are sore athirst in the wilderness of
ignorance to the water of life. His might, in truth, is
equal to all things. That which thou didst ask of the
The first question: “In what tongue and
towards what direction doth it behoove us to worship the one true God?”
The beginning of all utterance is the
worship of God, and this followeth upon His recognition. Sanctified must be the
eye if it is to truly recognize Him, and sanctified must be the tongue if it is
to befittingly utter His praise. In this Day the faces of the people of insight
and understanding are turned in His direction; nay every direction inclineth
itself towards Him. O lion-hearted one! We beseech God that thou mayest become a
champion in this arena, arise with heavenly power and say: “O high priests!
Ears have been given you that they may hearken unto the mystery of Him Who is
the Self-Dependent, and eyes that they may behold Him. Wherefore flee ye? The
Incomparable Friend is manifest. He speaketh that wherein lieth salvation. Were
ye, O high priests, to discover the perfume of the rose garden of
understanding, ye would seek none other but Him, and would recognize, in His
new vesture, the All-Wise and Peerless One, and would turn
your eyes from the world and all who seek it, and would arise to help Him.”
The second question concerneth faith and
religion. The Faith of God hath in this Day been made manifest. He Who is the
Lord of the world is come and hath shown the way. His faith is the faith of
benevolence and His religion is the religion of forbearance. This faith
bestoweth eternal life and this religion enableth mankind to dispense with all
else. It verily embraceth all faiths and all religions. Take hold thereof and
guard it well.
The third question: “In what manner shall
we deal with the people of this age, who have each chosen to follow a different
religion and who each regard their own faith and religion as excelling and
surpassing all the others, that we may be shielded from the onslaught of their
words and deeds?”
O lion-hearted one amongst men! Regard
the afflictions endured in the path of God as comfort itself. Every affliction
suffered for His sake is a potent remedy, every bitterness is naught but
sweetness and every abasement an exaltation. Were men to apprehend and
acknowledge this truth, they would readily lay down their
lives for such affliction. For it is the key to inestimable treasures, and no
matter how outwardly abhorrent, it hath ever been and will continue to be
inwardly prized. We accept and affirm what thou hast said, for the people of
the world are indeed bereft of the light of the Orb of justice and regard it as
their enemy.
If thou desirest to be freed from
affliction, recite thou this prayer which hath been revealed by the Pen of the
All-Merciful: “O God, my God! I testify to Thy unity and to Thy oneness. I
beseech Thee, O Thou Possessor of names and Fashioner of the heavens, by the
pervasive influence of Thine exalted Word and the potency of Thy supreme Pen,
to aid me with the ensigns of Thy power and might, and to protect me from the
mischief of Thine enemies who have violated Thy Covenant and Thy Testament.
Thou art, verily, the Almighty, the Most Powerful.” This invocation is an
impregnable stronghold and an indomitable army. It conferreth protection and
ensureth deliverance.
The fourth question: “Our Books have
announced that Sháh Bahrám will come, invested with manifold signs, to guide
the people aright….”
O friend! Whatsoever hath been announced
in the Books hath been revealed and made clear. From every side the signs have
been manifested. The Omnipotent One is calling, in this Day, and announcing the
appearance of the Supreme Heaven. The world hath been illumined with the
splendours of His revelation, yet how few are the eyes that can behold it!
Beseech the peerless and incomparable Lord to bestow a penetrating insight upon
His servants, for insight leadeth to true knowledge and is conducive to
salvation. Indeed, the attainments of man’s understanding are dependent upon
his keenness of sight. Were the children of men to gaze with the eye of
understanding, they would see the world illumined with a new light in this Day.
Say: The Daystar of knowledge is manifest and the Luminary of insight hath appeared.
Fortunate indeed is the one who hath attained, who hath witnessed, and who hath
recognized.
The fifth question concerneth the bridge
of Ṣiráṭ,
The sixth question: “After relinquishing
the body, that is to say, after the soul hath been separated from the body, it
hasteneth to the abode hereafter….”
In reference to this theme there appeared
some time past from the Pen of divine knowledge that which sufficeth the men of
insight and imparteth the greatest joy to the people of understanding. Verily,
We say: The soul is gladdened by goodly deeds and profiteth from the
contributions made in the path of God.
The seventh question regardeth the name,
lineage, and ancestry of the Holy One. Abu’l-Faḍl-i-Gulpáygání, upon him be My
glory, hath written in this regard, based on the Sacred Scriptures, that which
bestoweth knowledge and increaseth understanding.
The Faith of God is endowed with
penetrating might and power. Erelong that which hath flowed from Our tongue
will outwardly come to pass. We beseech God to bestow upon thee
the strength to assist Him. He, verily, is the All-Knowing, the All-Powerful.
Wert thou to obtain and peruse the Súriy-i-Ra’ís and the Súriy-i-Mulúk, thou
wouldst find thyself able to dispense with thy questions and wouldst arise to
serve the Cause of God in such wise that the oppression of the world and the
onslaught of its peoples would fail to deter thee from aiding Him Who is the
ancient and sovereign Lord of all.
We implore God to confirm thee in that
which will exalt and immortalize thy name. Make thou an effort, that haply thou
mayest obtain the aforementioned Tablets and acquire therefrom a share of the
pearls of wisdom and utterance that have issued from the treasury of the Pen of
the All-Merciful. The glory of God rest upon thee, upon every steadfast and
unwavering heart and upon every constant and faithful soul.
THE BEGINNING OF ALL UTTERANCE IS THE PRAISE OF GOD
O servants! The wellsprings of divine
bestowal are streaming forth. Quaff ye therefrom, that by the aid of the
incomparable Friend ye may be sanctified from this darksome world of dust and
enter His abode. Renounce the world and direct your steps toward the city of
the Beloved.
O servants! The fire that consumeth all
veils hath been kindled by My hand; quench it not with the waters of ignorance.
The heavens are the token of My greatness; look upon them with a pure eye. The
stars bear witness to My truth; bear ye likewise witness thereto.
O servants! Eyes are needed if one is to
see, and ears, if one is to hear. Whoso in this blessed Day hath not heard the
divine call hath indeed no ear. By this is not meant that bodily ear that is perceived by the eye. Open your inner eye, that ye may
behold the celestial Fire, and listen with the ear of inner understanding, that
ye may hear the delightsome words of the Beloved.
O servants! If your heart acheth for the
Beloved, lo, the remedy is come! If ye have eyes to see, behold, the shining
countenance of the Friend hath appeared! Kindle ye the fire of knowledge and
flee from the ignorant. Such are the words of the Lord of the world.
O servants! Lifeless is the body that is
bereft of a soul, and withered the heart that is devoid of the remembrance of
its Lord. Commune with the remembrance of the Friend and shun the enemy. Your
enemy is such things as ye have acquired of your own inclination, to which ye
have firmly clung, and whereby ye have sullied your souls. The soul hath been
created for the remembrance of the Friend; safeguard its purity. The tongue
hath been created to bear witness to God; pollute it not with the mention of
the wayward.
O servants! Verily I say, he is to be accounted
as truthful who hath beheld the straight Path. That Path is one, and God hath
chosen and prepared it. It shineth as resplendent amongst all paths
as the sun amongst the stars. Whosoever hath not attained it hath failed to
apprehend the truth and hath gone astray. Such are the counsels of the
incomparable, the peerless Lord.
O servants! This nether world is the
abode of demons: Guard yourselves from approaching them. By demons is meant
those wayward souls who, with the burden of their evil deeds, slumber in the
chambers of oblivion. Their sleep is preferable to their wakefulness, and their
death is better than their life.
O servants! Not every mortal frame hath a
spirit or is imbued with life. In this day he is endowed with spirit who with
all his heart seeketh the abode of the Beloved. The end of all beginnings is to
be found in this Day: Turn ye not a blind eye unto it. The matchless Friend is
nigh: Stray not far from Him.
O servants! Ye are even as saplings in a
garden, which are near to perishing for want of water. Wherefore, revive your
souls with the heavenly water that is raining down from the clouds of divine
bounty. Words must be followed by deeds. Whoso accepteth the words of the
Friend is in truth a man of deeds; otherwise a dead carcass is verily of
greater worth.
O servants! Pleasant is the utterance of
the Friend: Where is the soul who will taste its sweetness, and where is the
ear that will hearken unto it? Well is it with him who, in this Day, communeth
with the Friend and in His path renounceth and forsaketh all save Him, that he
may behold a new world and gain admittance to the everlasting paradise.
The Lord of the world saith: O servants!
Forsake your own desires and seek that which I have desired for you. Walk ye
not without one to guide you on the way, and accept ye not the words of every
guide. How numerous the guides who have gone astray and failed to discover the
straight path! He alone is a guide who is free from the bondage of this world
and whom nothing whatsoever can deter from speaking the truth.
O servants! Follow the path of
truthfulness and turn not away from the needy. Make mention of Me before the
great ones of the earth and fear not.
O servants! Be pure in your deeds, and
conduct yourselves in accordance with the words of God. Such are the counsels
of the incomparable Lord.
THE BEGINNING OF EVERY ACCOUNT
IS THE NAME OF GOD
O
friends of God! Incline your inner ears to the voice of the peerless and
self-subsisting Lord, that He may deliver you from the bonds of entanglement
and the depths of darkness and enable you to attain the eternal light. Ascent
and descent, stillness and motion, have come into being through the will of the
Lord of all that hath been and shall be. The cause of ascent is lightness, and
the cause of lightness is heat. Thus hath it been decreed by God. The cause of
stillness is weight and density, which in turn are caused by cold. Thus hath it
been decreed by God.
And
since He hath ordained heat to be the source of motion and ascent and the cause
of attainment to the desired goal, He hath therefore kindled with the mystic
hand that Fire that dieth not and sent it forth into the
world, that this divine Fire might, by the heat the love of God, guide and
attract all mankind to the abode of the incomparable Friend. This is the
mystery enshrined in your Book that was sent down aforetime, a mystery which
hath until now remained concealed from the eyes and hearts of men. That primal
Fire hath in this Day appeared with a new radiance and with immeasurable heat.
This divine Fire burneth of itself, with neither fuel nor fume, that it might
draw away such excess moisture and cold as are the cause of torpor and
weariness, of lethargy and despondency, and lead the entire creation to the
court of the presence of the All-Merciful. Whoso hath approached this Fire hath
been set aflame and attained the desired goal, and whoso hath removed himself
therefrom hath remained deprived.
O
servant of God! Turn thou away from the stranger, that thou mayest recognize
the Friend. He indeed is a stranger who leadeth you away from the Friend. This
is not the day whereon the high priests can command and exercise their
authority. In your Book it is stated that the high priests will, on that Day,
lead men far astray, and will prevent them from drawing nigh unto Him. He indeed is a high priest who hath seen the light and
hastened unto the way leading to the Beloved. Such a man is a benevolent priest
and a source of illumination to the whole world.
O
servant of God! Any priest who leadeth thee away from this Fire, which is the
reality of the Light and the mystery of divine Revelation, is indeed thine
enemy. Suffer not the words of the foe to hold thee back from the Friend or the
insinuations of the enemy to cause thee to forsake the Beloved.
O
servant of God! The day of deeds hath come: Now is not the time for words. The
Messenger of God hath appeared: Now is not the hour for hesitation. Open thine
inner eye that thou mayest behold the face of the Beloved, and hearken with
thine inner ear that thou mayest hear the sweet murmur of His celestial voice.
O
servant of God! The robe of divine bestowal hath been sewn and readied. Take
hold of it and attire thyself therewith. Renounce and forsake the people of the
world. O wise one! Shouldst thou heed the counsel of thy Lord, thou wouldst be
released from the bondage of His servants and behold thyself exalted above all
men.
O
servant of God! We have bestowed a dewdrop from the ocean of divine grace; would
that men might drink therefrom! We have brought a trace of the sweet melodies
of the Beloved; would that men might hearken with their inner ear! Soar upon
the wings of joy in the atmosphere of the love of God. Regard the people of the
world as dead and seek the fellowship of the living. Whoso hath not breathed
the sweet fragrance of the Beloved at this dawntide is indeed accounted among
the dead. He Who is the All-Sufficing proclaimeth aloud: “The realm of joy hath
been ushered in; be not sorrowful! The hidden mystery hath been made manifest;
be not disheartened!” Wert thou to apprehend the surpassing greatness of this
Day, thou wouldst renounce the world and all that dwell therein and hasten unto
the way that leadeth to the Lord.
O
servants of God! Deprived souls are heedless of this triumphant Day, and
chilled hearts have no share of the heat of this blazing Fire.
O
servant of God! The Tree which We had planted with the Hand of Providence hath
borne its destined fruit, and the glad-tidings We had imparted in the Book have
appeared in full effect.
O
servant of God! We revealed Ourself to thee once in thy sleep, but thou didst
remain unaware. Remember now, that thou mayest perceive and hasten with heart
and soul to the placeless Friend.
O
servant of God! Say: O high priests! The Hand of Omnipotence is stretched forth
from behind the clouds; behold ye it with new eyes. The tokens of His majesty
and greatness are unveiled; gaze ye on them with pure eyes.
O
servant of God! The Daystar of the everlasting realm is shining resplendent
above the horizon of His will and the Oceans of divine bounty are surging.
Bereft indeed is the one who hath failed to behold them, and lifeless the one
who hath not attained thereunto. Close thine eyes to this nether world, open them
to the countenance of the incomparable Friend, and commune intimately with His
Spirit.
O
servant of God! With a pure heart unloose thy tongue in the praise of thy Lord
for having made mention of thee through His gem-scattering pen. Couldst thou
but realize the greatness of this bestowal, thou wouldst find thyself invested
with everlasting life.
GWB
Bahá’u’lláh.
Gleanings from the Writings of Bahá’u’lláh.
KI
Bahá’u’lláh.
The Kitáb-i-Íqán.
PDC
Shoghi
Effendi. The Promised Day Is Come.
|
Paragraph |
Passage |
Source |
|
1.4–1.6 |
“The All-Knowing Physician… whoso remaineth
dead, shall never live.” |
GWB CVI |
|
1.15 |
“O well-beloved ones!… and the leaves of one
branch.” |
GWB CXII |
|
2.5 |
“No distinction do We make between any of the
Messengers.” |
KI ¶161 |
|
2.5 |
“Some of the Apostles We have caused to excel
the others.” |
KI ¶110 |
|
2.5 |
“The All-Knowing Physician… on its exigencies
and requirements.” G |
WB CVI |
|
2.24 |
“We did not appoint… from him who turneth on his
heels.” |
KI ¶55 |
|
2.34 |
“O ye children of men!… and discord, of hate and
enmity.” |
GWB CX |
|
2.35 |
“Blessed and happy… of the peoples and kindreds
of the earth.” |
GWB CXVII |
|
2.36 |
“O well-beloved ones!… and the leaves of one
branch.” |
GWB CXII |
|
2.37 |
“The structure of world stability… reward and
punishment.” |
GWB CXII |
|
2.51 |
“Verily, we are God’s, and to Him shall we
return.” |
GWB CLXV |
|
2.53 |
“Say: It is God… with their cavilings.” |
KI ¶43 |
|
3.4 |
“O high priests!… and would arise to help Him.” |
PDC ¶193 |
|
3.10 |
“Whatsoever hath been announced… the Supreme
Heaven.” |
PDC ¶193 |
|
5.3 |
“This is not the day… the way leading to the
Beloved.” |
PDC ¶193 |
|
5.11 |
“O high priests!… gaze ye on them with pure
eyes.” |
PDC ¶193 |
[*]‘Iráq.
[†]From the Lawḥ-i-Maqsúd; cf. Tablets of Bahá’u’lláh Revealed
after the Kitáb-i-Aqdas (Haifa: Bahá’í World Centre, 1982), p. 171.
[‡]Ibid., p. 169.
[§]Qur’án 3:1.
[**]Qur’án 2:285.
[††]Qur’án 2:253.
[‡‡]See 1.4.
[§§]The “Necessary Being” (vájibu’l-vujúd)
refers to God; this term was used by Muslim philosophers such as al-Farabi and
can be traced to Aristotle.
[***]Taqvá, translated here as
“righteousness”, has further connotations of piety, fear of God, and right
conduct that cannot all be conveyed with a single word in English.
[†††]In Islamic law, religious principles (uṣúl; lit. “roots”), concern the sources
of the law that can be explicitly derived from the Qur’án and the Ḥadíth, whereas secondary laws and
ordinances (furú’ ; lit. “branches”) are deduced from the former through the
discipline of jurisprudence (fiqh).
[‡‡‡]Possible reference to Qur’án 2:187,
which contains instructions regarding the Fast: “Eat and drink until ye can
discern a white thread from a black thread by the daybreak.” (Rodwell trans.)
[§§§]Qur’án 6:91.
[****]Among the rites performed by Muslim
pilgrims during the Hajj.
[††††]See 1.14.
[‡‡‡‡]Muḥammad.
[§§§§]Qur’án 2:143.
[*****]See 1.18.
[†††††]See 1.15.
[‡‡‡‡‡]The unit of currency has not been
specified.
[§§§§§]The “realm of subtle entities”
(’álam-i-dharr) is an allusion to the Covenant between God and Adam mentioned
in Qur’án 7:172. In a Tablet ’Abdu’l-Bahá has written: “The realm of subtle
entities that is alluded to referreth to the realities, specifications,
individuations, capacities and potentialities of man in the mirror of the
divine knowledge. As these potentialities and capacities differ, they each have
their own particular exigency. That exigency consisteth in acquiescence and
supplication.” (Má’idiy-i-Ásmání, vol. 2, p. 30)
[******]Qur’án 2:156.
[††††††]Qur’án 6:91.