my Lord, not any families of the unbelievers upon the earth” (K. S. 71). Ponder a little as to why these servants contra- dicted and shunned Him during this time and did not attain nor become honored with the robes of Affirmation by abandoning the garment of Negation; also why the Divine promises became “bada,” caus- ing some of those who had followed Him to turn back. Much reflection is necessary that ye may be- come cognizant of the mysteries of invisible things, inhale a sweet odor from the fragrance of the ideal rose-garden, and acknowledge that the tests of God have been and ever will be upon His servants. Thus light may be known and distinguished from darkness, truth from falsehood, guidance from error, happi- 1 “Bada” literally signifies “appearing in the mind,” but in this connection it means the failing of fulfilment of a prophetic announce- ment, due to the change of Divine purpose. ness from despair, and roses from thorns. It is written, “Do men imagine that it shall be sufficient for them to say ‘We believe,’ while they be not proved (or tested)” (K. S. 29)? After Noah, the beauty of Hud shone forth from the Day-spring of Creation. For seven hundred years or more, according to different statements, He summoned the people to the Rizwan of Nearness of the Lord of Glory. Like copious rain, calamities fell upon Him. The greater His zeal in summoning, the more obstinate their denial. The more strenuous His effort, the more pronounced their disdain. “And
them! In the writings of the “Immaculate Ones” (Imams), the word “Suns” is frequently applied to Abstracted Lights (Manifestations). One of these applications is found in the prayer “Nudba”1— “Where are the rising Suns? Where are the brilliant Moons? Where are the shining Stars?” Therefore it is shown that in the primary sense “sun,” “moon” and “stars” signify the Prophets, the saints and their companions, through the light of whose knowl- edges the worlds of the visible and invisible are en- lightened and illumined. In another sense, by “sun,” “moon,” and “star” is intended the divines of the former Dispensation at the time of the subsequent Manifestation and in whose hands are the reins of the religion of the people. If they are illumined by the light of the subsequent Sun in His Manifestation, they will be acceptable, radiant and shining; other- wise they will be declared as darkened, even though they are apparently guides. For all these states, in- cluding belief and unbelief, guidance and error, hap- piness and misery, light and darkness are dependent upon the approval of that Sun of Divinity. If in the Day of Judgment (Day of a new Manifesta- tion), any one of these divines is declared faithful by the Source of Wisdom, he can truly be regarded as possessing knowledge, light and faith, and as having 1 “Lamentation.” Written by Ali. attained the Good Pleasure of God. Otherwise igno- rance, rejection, infidelity and injustice will be applied to him.
“interpolation by the proud ones;” but these are spoken of in connection with special instances. them is the story of Ibn-Souria (a Jewish Rabbi). When the people of Khaibar questioned the Point of the (Mohammed) concerning the sentence against adultery committed between a married man and a married His Holiness said that the sentence of God is stoning. They contradicted Him, saying “there is no such command in the Pentateuch.” His Holiness said: “Among your Rabbis, whom do you consider an authority and whose words do you acknowledge?” They agreed upon Ibn-Souria. His Holiness summoned him and said: “I adjure thee by God who cleft the sea for you, sent down manna for you, overshadowed you by the delivered you from Pharaoh and his people and exalted you men—to tell us that which Moses hath ordained concerning the sentence against adultery between a married man and a married woman.” He replied, “O Mohammed, it is stoning.” His Holiness said, “Why then is this sentence abolished and not enforced among the Jews?” He replied, “When Nebuchad- nezzar burned Jerusalem and put the Jews to death, only a number survived. The divines of that age, considering the number of the Jews and the multitude of the Amalekites, assembled in consulta- tion and concluded that should they act according to the decree of the Pentateuch, even who had es- caped from the hand of Nebuchadnezzar would be destroyed by the verdict of the Book. For this reason they entirely set the death penalty.” Meanwhile Gabriel descended to His enlightened
“Meeting,” is the strongest decree found in the Heavenly Books, and have deprived themselves of this lofty and exalted position and this excellent and glorious rank. Some say that by this is the meeting of the splendor of God in the Day of Resur- rection. If they assert that the “Universal Splendor” is intended, this exists in all things, for we have for- merly demonstrated that all things show forth the splendor of that King, and that the traces of the effulgence of the sun of the Manifestor exist and are visible in the mirrors of beings. Nay, if the spir- itual and Divine eye of man be opened, he will see that nothing exists without the appearance of the splendor of that Ideal King. For thou dost perceive that all contingent and created things express the manifestation and emanation of that Ideal Light, and dost behold the doors of the Divine Rizwan opened in all things for seekers to enter the cities of Intelligence and Wisdom, and attained ones to pass into the gardens of Knowledge and In every garden the bride of significances is seen seated in the chambers of words, with full adornment and Most of the Koran verses indicate and show forth this spiritual fact. The saying, “Neither is there anything which doth not celebrate His praise” (K. S. 17), is eloquent testimony thereto; and “everything have we computed and written down” (K. S. 78) is a faithful witness thereof. If by “Meeting of God” is meant the meeting of these splendors, then all the people have attained to the meeting of the Eternal Countenance of that Peerless King. Why, then, is it assigned to the Day of Resur- rection?
(last) of the Prophets,” it is also true and beyond and access of uncertainty, because all are ac- counted as one soul, one essence, one spirit, one body, one command, and are the Manifestors of the states of the “Beginning,” the “End,” the “First,” the “Last,” the “Manifest,” the “Hidden” of that ideal Spirit of Spirits and eternal Essence of Essences. Like- wise if they say, “We are the servants of God,” this is also confirmed and evident, for outwardly they have appeared with the utmost degree of servitude. No one hath the courage to appear in the with that manner of servitude. Thus those Essences of Exist- ence, when submerged in the seas of Eternal Holiness and when ascending to the summits of the significances of the King, uttered declarations of Unity and Deity. Were one to consider attentively he will find that even in this they witnessed in themselves the utmost humility and lowliness in presence of the Ab- solute Existence and Real Life, as though accounting themselves utter non-existence and deeming their own mention in that court as polytheism. For in this sta- tion any mention be an indication of being and existence, and this is considered a great error by the attained ones. How much greater (error) to mention aught else, or that the heart, tongue, mind and soul be occupied in any other mention than the Beloved One; that the eye should look upon other than His beauty, the ear hear other than His melody, or the feet walk in other than His path. At this time the breeze of God is wafted and the Spirit of God hath surrounded. The pen is withheld from motion and the tongue hath ceased utterance. Briefly: In this station the declaration of Divinity
adorned with roses of Wisdom and tulips of Insight, through the cloud of the Divine Bounty. Blessed are the sincere ones through the lights of the Great Day! Likewise it is said: “(As to) who believe not in the verses of God, or that they shall meet Him, they shall despair of My mercy, and for them is a pain- ful punishment” (K. S. 29). Also, “And say—shall we abandon our gods for a distracted poet” (K. S. 37)? The intent of this verse is clear. Consider what they said the verses were revealed: “Shall we abandon our gods for a distracted poet?” They called His Holiness a poet, scoffed at the Divine verses, and said: “These words are silly fables of ancient (times)” (K. S. 6), meaning, these are words spoken in former which Mohammed hath collected, de- claring them to be from God. Likewise in this day, ye have heard the people ascribing similar things to this Cause, saying, “He hath combined these words with the words of former times”; or “these words are spurious.” saying is scornful, and their rank and station lowered. After these mentioned denials and contradictions, they said that according to the no independent Prophet should arise after Moses and to abolish the Law, but one should come who would consummate the Law. Therefore this blessed verse indicating all the Divine matter and proving that the bounties of the Merciful will never cease, was revealed: “Joseph came unto you before (Moses) with evident (signs); but ye ceased not to doubt of the (religion) which he preached unto you until, when he died, ye said, ‘God will by no means send (an- other) apostle after him!’ Thus doth God cause him
systems. Gha’im—Literally “one who arises.” This term is applied by Mohammed to a subsequent Manifesta- tion, just as the Israelitish prophets spoke of a subsequent Manifestation as “Messiah.” Heavenly Books—Revealed words of all the proph- ets, such as the Bible, the Koran, the Zend Avesta, etc. Hegira—Literally “migration.” The basis of Mo- hammedan chronology. It is about thirteen years after the rise of Mohammed, at which time He left Mecca and migrated to Medina. Arabia. It is used by Baha’u’llah to symbolize the Arabic language. Ighan—Assurance, Certainty. Imam—A priest, or religious leader, after the departure of Mohammed. Imamat—The mission of the Twelve Imams of the Shi’ite School. Irak—A province of Persia. It is used by Baha’u’llah to symbolize the Persian language. “to resign one’s self.” The name given by Mohammed to His religion and its fol- lowers. Israfil—The Angel who sounds the trumpet at the Judgment Day. Kawther—A fountain in Paradise. The Bahai inter- pretation is the “fountain of Divine Knowledge.” K. S.—Koran Surat. title of the subsequent Manifestation. Mustagath—Symbolizes the year or term appointed by the Bab for the appearance of “He whom God shall manifest,” i.e., Baha’u’llah. Parasang—A Persian road-measure.