From: hakim@bigq.enet.dec.com (Kamran Hakim)
Subject: The Station of The Bab (Re: A Refutation of Baha'i view....) 7/10
Organization: Digital Equipment Corporation
Date: 28 JAN 93 10:12:33    


Continuation from part 6:

Baha'u'llah continues on the same theme in Kitab'ul Iqan as follows:

"We [i.e. Baha'u'llah is referring to Himself. KH] have already in the 
foregoing pages assigned two stations unto each of the Luminaries arising 
from the Daysprings of eternal holiness [i.e. Messengers, Manifestations 
or Prophets of God. KH]. One of these stations, the station of essential 
unity, We have already explained. "No distinction do We make between any 
of them." [Qur'an 2:136] The other is the station of distinction, and 
pertaineth to the world of creation and to the limitations thereof. In 
this respect, each Manifestation of God hath a distinct individuality, a 
definitely prescribed mission, a predestined Revelation, and specially 
designated limitations. Each one of them is known by a different name, is 
characterized by a special attribute, fulfils a definite Mission, and is 
entrusted with a particular Revelation. Even as He saith: "Some of the 
Apostles We have caused to excel the others. To some God hath spoken, 
some He hath raised and exalted. And to Jesus, Son of Mary, We gave 
manifest signs, and We strengthened Him with the Holy Spirit." [Qur'an 
2:253] 

It is because of this difference in their station and mission that the 
words and utterances flowing from these Well-springs of divine knowledge 
appear to diverge and differ. Otherwise, in the eyes of them that are 
initiated into the mysteries of divine wisdom, all their utterances are 
in reality but the expressions of one Truth. As most of the people have 
failed to appreciate those stations to which We have referred, they there-
fore feel perplexed and dismayed at the varying utterances pronounced by 
Manifestations that are essentially one and the same. It hath ever been 
evident that all these divergences of utterance are attributable to 
differences of station. Thus, viewed from the standpoint of their oneness 
and sublime detachment, the attributes of Godhead, Divinity, Supreme 
Singleness, and Inmost Essence, have been and are applicable to those 
Essences of being, inasmuch as they all abide on the throne of divine
Revelation, and are established upon the seat of divine Concealment.
Through their appearance the Revelation of God is made manifest, and by 
their countenance the Beauty of God is revealed. Thus it is that the 
accents of God Himself have been heard uttered by these Manifestations 
of the divine Being. 

Viewed in the light of their second station - the station of distinction,
differentiation, temporal limitations, characteristics and standards, 
-they manifest absolute servitude, utter destitution and complete self-
effacement. Even as He saith: "I am the servant of God. I am but a man 
like you." [Hadith. KH] From these incontrovertible and fully demonstrated 
statements strive thou to apprehend the meaning of the questions thou 
hast asked, that thou mayest become steadfast in the Faith of God, and 
not be dismayed by the divergences in the utterances of His Prophets and 
Chosen Ones. 

Were any of the all-embracing Manifestations of God to declare: "I am 
                                                       ^^^^^^^^^^^^^^
God!" He verily speaketh the truth, and no doubt attacheth thereto. For 
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^                                  ^^^
it hath been repeatedly demonstrated that through their Revelation, their
                                          ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
attributes and names, the Revelation of God, His name and His attributes, 
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
are made manifest in the world. Thus, He hath revealed: "Those shafts were 
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
God's, not Thine!" [Qur'an 8:17] And also He saith: "In truth, they who 
plighted fealty unto thee, really plighted that fealty unto God." [Qur'an 
48:10] And were any of them to voice the utterance: "I am the Messenger
       ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
of God," He also speaketh the truth, the indubitable truth. Even as He 
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
saith: "Muhammad is not the father of any man among you, but He is the 
Messenger of God." [Hadith. KH] [Here by Muhammad, the person of Muhammad 
is not intended, but, the Manifestation of God. While the human aspects of 
the Messengers is capable of having offsprings, the Manifestation aspect, 
being eternal (not having a beginning or end, thus, birth or death) is not 
BORN and can not GIVE BIRTH. This is an important issue to remember. KH] 
Viewed in this light, they are all but Messengers of that ideal King, that 
unchangeable Essence. And were they all to proclaim: "I am the Seal of the 
Prophets," they verily utter but the truth, beyond the faintest shadow of 
doubt. For they are all but one person, one soul, one spirit, one being, 
one revelation. They are all the manifestation of the "Beginning" and the 
"End," the "First" and the "Last," the "Seen" and "Hidden" - all of which
pertain to Him Who is the innermost Spirit of Spirits and eternal Essence 
of Essences [i.e. God. KH]. And were they to say: "We are the servants of 
God," this also is a manifest and indisputable fact. For they have been 
made manifest in the uttermost state of servitude, a servitude the like 
of which no man can possibly attain. Thus in moments in which these 
Essences of being were deeply immersed beneath the oceans of ancient and 
everlasting holiness, or when they soared to the loftiest summits of divine 
mysteries, they claimed their utterance to be the Voice of divinity, the 
Call of God Himself. Were the eye of discernment to be opened, it would 
recognize that in this very state, they have considered themselves utterly 
effaced and non-existent in the face of Him Who is the All-Pervading, the 
Incorruptible. Methinks, they have regarded themselves as utter nothing-
ness, and deemed their mention in that Court an act of blasphemy. For the 
slightest whispering of self, within such a Court, is an evidence of self-
assertion and independent existence. In the eyes of them that have attained 
unto that Court, such a suggestion is itself a grievous transgression. How 
much more grievous would it be, were aught else to be mentioned in that 
Presence, were man's heart, his tongue, his mind, or his soul, to be busied 
with anyone but the Well-Beloved, were his eyes to behold any countenance 
other than His beauty, were his ear to be inclined to any melody but His 
voice, and were his feet to tread any way but His way."

				Baha'u'llah, Ketab'ul Iqan pp. 175-180
	
Note: I have included certain comments and informations, however inadequate,
inside [brackets. KH] for further clarification.

I hope this clarifies the reason behind such a usage in the Writings of
The Bab.
						Part 7 of 10
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