martyrdom, and reveal unto thee the fruits thereof, these pages could
never suffice, nor exhaust their meaning. Our hope is that, God willing,
the breeze of mercy may blow, and the divine Springtime clothe the tree of
being with the robe of a new life; so that we may discover the mysteries
of divine Wisdom, and, through His providence, be made independent of the
knowledge of all things. We have, as yet, descried none but a handful of
souls, destitute of all renown, who have attained unto this station. Let
the future disclose what the Judgment of God will ordain, and the
Tabernacle of His decree reveal. In such wise We recount unto thee the
wonders of the Cause of God, and pour out into thine ears the strains of
heavenly melody, that haply thou mayest attain unto the station of true
knowledge, and partake of the fruit thereof. Therefore, know thou of a
certainty that these Luminaries of heavenly majesty, though their dwelling
be in the dust, yet their true habitation is the seat of glory in the
realms above. Though bereft of all earthly possessions, yet they soar in
the realms of immeasurable riches. And whilst sore tried in the grip of
the enemy, they are seated on the right hand of power and celestial
dominion. Amidst the darkness of their abasement there shineth upon them
the light of unfading glory, and upon their helplessness are showered the
tokens of an invincible sovereignty.
Thus Jesus, Son of Mary, whilst seated one day and speaking in the strain
of the Holy Spirit, uttered words such as these: "O people! My food is the
grass of the field, wherewith I satisfy my hunger. My bed is the dust, my
lamp in the night the light of the moon, and my steed my own feet. Behold,
who on earth is richer than I?" By the righteousness of God! Thousands of
treasures circle round this poverty, and a myriad kingdoms of glory yearn
for such abasement! Shouldst thou attain to a drop of the ocean of the
inner meaning of these words, thou wouldst surely forsake the world and
all that is therein, and, as the Phoenix wouldst consume thyself in the
flames of the undying Fire.
In like manner, it is related that on a certain day, one of the companions
of Sadiq complained of his poverty before him. Whereupon, Sadiq, that
immortal beauty, made reply: "Verily thou art rich, and hast drunk the
draught of wealth." That poverty-stricken soul was perplexed at the words
uttered by that luminous countenance, and said: "Where are my riches, I
who stand in need of a single coin?" Sadiq thereupon observed: "Dost thou
not possess our love?" He replied: "Yea, I possess it, O thou scion of the
Prophet of God!" And Sadiq asked him saying: "Exchangest thou this love
for one thousand dinars?" He answered: "Nay, never will I exchange it,
though the world and all that is therein be given me!" Then Sadiq
remarked: "How can he who possesses such a treasure be called poor?"
This poverty and these riches, this abasement and glory, this dominion,
power, and the like, upon which the eyes and hearts of these vain and
foolish souls are set,--all these things fade into utter nothingness in
that Court! Even as He hath said: "O men! Ye are but paupers in need of
God; but God is the Rich, the Self-Sufficing."(95) By 'riches' therefore
is meant independence of all else but God, and by 'poverty' the lack of
things that are of God.
Similarly, call thou to mind the day when the Jews, who had surrounded
Jesus, Son of Mary, were pressing Him to confess His claim of being the
Messiah and Prophet of God, so that they might declare Him an infidel and
sentence Him to death. Then, they led Him away, He Who was the Day-star of
the heaven of divine Revelation, unto Pilate and Caiaphas, who was the
leading divine of that age. The chief priests were all assembled in the
palace, also a multitude of people who had gathered to witness His
sufferings, to deride and injure Him. Though they repeatedly questioned
Him, hoping that He would confess His claim, yet Jesus held His peace and
spake not. Finally, an accursed of God arose and, approaching Jesus,
adjured Him saying: "Didst thou not claim to be the Divine Messiah? Didst
thou not say, 'I am the King of Kings, My word is the Word of God, and I
am the breaker of the Sabbath day?'" Thereupon Jesus lifted up His head
and said: "Beholdest thou not the Son of Man sitting on the right hand of
power and might?" These were His words, and yet consider how to outward
seeming He was devoid of all power except that inner power which was of
God and which had encompassed all that is in heaven and on earth. How can
I relate all that befell Him after He spoke these words? How shall I
describe their heinous behaviour towards Him? They at last heaped on His
blessed Person such woes that He took His flight unto the fourth Heaven.
It is also recorded in the Gospel according to St. Luke, that on a certain
day Jesus passed by a Jew who was sick of the palsy, and lay upon a couch.
When the Jew saw Him, he recognized Him, and cried out for His help. Jesus
said unto him: "Arise from thy bed; thy sins are forgiven thee." Certain
of the Jews, standing by, protested saying: "Who can forgive sins, but God
alone?" And immediately He perceived their thoughts, Jesus answering said
unto them: "Whether is it easier to say to the sick of the palsy, arise,
and take up thy bed, and walk; or to say, thy sins are forgiven thee? that
ye may know that the Son of Man hath power on earth to forgive sins."(96)
This is the real sovereignty, and such is the power of God's chosen Ones!
All these things which We have repeatedly mentioned, and the details which
We have cited from divers sources, have no other purpose but to enable
thee to grasp the meaning of the allusions in the utterances of the chosen
Ones of God, lest certain of these utterances cause thy feet to falter and
thy heart to be dismayed.
Thus with steadfast steps we may tread the Path of certitude, that
perchance the breeze that bloweth from the meads of the good-pleasure of
God may waft upon us the sweet savours of divine acceptance, and cause us,
vanishing mortals that we are, to attain unto the Kingdom of everlasting
glory. Then wilt thou comprehend the inner meaning of sovereignty and the
like, spoken of in the traditions and scriptures. Furthermore, it is
already evident and known unto thee that those things to which the Jews
and the Christians have clung, and the cavilings which they heaped upon
the Beauty of Muhammad, the same have in this day been upheld by the
people of the Qur'an, and been witnessed in their denunciations of the
"Point of the Bayan"--may the souls of all that dwell within the kingdom of
divine Revelations be a sacrifice unto Him! Behold their folly: they utter
the self-same words, uttered by the Jews of old, and know it not! How well
and true are His words concerning them: "Leave them to entertain
themselves with their cavilings!"(97) "As Thou livest, O Muhammad! they
are seized by the frenzy of their vain fancies."(98)
When the Unseen, the Eternal, the divine Essence, caused the Day-star of
Muhammad to rise above the horizon of knowledge, among the cavils which
the Jewish divines raised against Him was that after Moses no Prophet
should be sent of God. Yea, mention hath been made in the scriptures of a
Soul Who must needs be made manifest and Who will advance the Faith, and
promote the interests of the people, of Moses, so that the Law of the
Mosaic Dispensation may encompass the whole earth. Thus hath the King of
eternal glory referred in His Book to the words uttered by those wanderers
in the vale of remoteness and error: "'The hand of God,' say the Jews, 'is
chained up.' Chained up be their own hands! And for that which they have
said, they were accursed. Nay, outstretched are both His hands!"(99) "The
hand of God is above their hands."(100)
Although the commentators of the Qur'an have related in divers manners the
circumstances attending the revelation of this verse, yet thou shouldst
endeavour to apprehend the purpose thereof. He saith: How false is that
which the Jews have imagined! How can the hand of Him Who is the King in
truth, Who caused the countenance of Moses to be made manifest, and
conferred upon Him the robe of Prophethood--how can the hand of such a One
be chained and fettered? How can He be conceived as powerless to raise up
yet another Messenger after Moses? Behold the absurdity of their saying;
how far it hath strayed from the path of knowledge and understanding!
Observe how in this day also, all these people have occupied themselves
with such foolish absurdities. For over a thousand years they have been
reciting this verse, and unwittingly pronouncing their censure against the
Jews, utterly unaware that they themselves, openly and privily, are
voicing the sentiments and belief of the Jewish people! Thou art surely
aware of their idle contention, that all Revelation is ended, that the
portals of Divine mercy are closed, that from the day-springs of eternal
holiness no sun shall rise again, that the Ocean of everlasting bounty is
forever stilled, and that out of the Tabernacle of ancient glory the
Messengers of God have ceased to be made manifest. Such is the measure of
the understanding of these small-minded, contemptible people. These people
have imagined that the flow of God's all-encompassing grace and plenteous
mercies, the cessation of which no mind can contemplate, has been halted.
From every side they have risen and girded up the loins of tyranny, and
exerted the utmost endeavour to quench with the bitter waters of their
vain fancy the flame of God's burning Bush, oblivious that the globe of
power shall within its own mighty stronghold protect the Lamp of God. The
utter destitution into which this people have fallen doth surely suffice
them, inasmuch as they have been deprived of the recognition of the
essential Purpose and the knowledge of the Mystery and Substance of the
Cause of God. For the highest and most excelling grace bestowed upon men
is the grace of "attaining unto the Presence of God" and of His
recognition, which has been promised unto all people. This is the utmost
degree of grace vouchsafed unto man by the All-Bountiful, the Ancient of
Days, and the fulness of His absolute bounty upon His creatures. Of this
grace and bounty none of this people hath partaken, neither have they been
honoured with this most exalted distinction. How numerous are those
revealed verses which explicitly bear witness unto this most weighty truth
and exalted Theme! And yet they have rejected it, and, after their own
desire, misconstrued its meaning. Even as He hath revealed: "As for those
who believe not in the signs of God, or that they shall ever meet Him,
these of My mercy shall despair, and for them doth a grievous chastisement
await."(101) Also He saith: "They who bear in mind that they shall attain
unto the Presence of their Lord, and that unto Him shall they
return."(102) Also in another instance He saith: "They who held it as
certain that they must meet God, said, 'How oft, by God's will, hath a
small host vanquished a numerous host!'"(103) In yet another instance He
revealeth: "Let him then who hopeth to attain the presence of his Lord
work a righteous work."(104) And also He saith: "He ordereth all things.
He maketh His signs clear, that ye may have firm faith in attaining the
presence of your Lord."(105)
This people have repudiated all these verses, that unmistakably testify to
the reality of "attainment unto the Divine Presence." No theme hath been
more emphatically asserted in the holy scriptures. Notwithstanding, they
have deprived themselves of this lofty and most exalted rank, this supreme
and glorious station. Some have contended that by "attainment unto the
Divine Presence" is meant the "Revelation" of God in the Day of
Resurrection. Should they assert that the "Revelation" of God signifieth a
"Universal Revelation," it is clear and evident that such revelation
already existeth in all things. The truth of this We have already
established, inasmuch as We have demonstrated that all things are the
recipients and revealers of the splendours of that ideal King, and that
the signs of the revelation of that Sun, the Source of all splendour,
exist and are manifest in the mirrors of beings. Nay, were man to gaze
with the eye of divine and spiritual discernment, he will readily
recognize that nothing whatsoever can exist without the revelation of the
splendour of God, the ideal King. Consider how all created things
eloquently testify to the revelation of that inner Light within them.
Behold how within all things the portals of the Ridvan of God are opened,
that seekers may attain the cities of understanding and wisdom, and enter
the gardens of knowledge and power. Within every garden they will behold
the mystic bride of inner meaning enshrined within the chambers of
utterance in the utmost grace and fullest adornment. Most of the verses of
the Qur'an indicate, and bear witness to, this spiritual theme. The verse:
"Neither is there aught which doth not celebrate His praise"(106) is
eloquent testimony thereto; and "We noted all things and wrote them
down,"(107) a faithful witness thereof. Now, if by "attainment unto the
Presence of God" is meant attainment unto the knowledge of such
revelation, it is evident that all men have already attained unto the
presence of the unchangeable Countenance of that peerless King. Why, then,
restrict such revelation to the Day of Resurrection?
And were they to maintain that by "divine Presence" is meant the "Specific
Revelation of God," expressed by certain Sufis as the "Most Holy
Outpouring," if this be in the Essence Itself, it is evident that it hath
been eternally in the divine Knowledge. Assuming the truth of this
hypothesis, "attainment unto the divine Presence" is in this sense
obviously possible to no one, inasmuch as this revelation is confined to
the innermost Essence, unto which no man can attain. "The way is barred,
and all seeking rejected." The minds of the favourites of heaven, however
high they soar, can never attain this station, how much less the
understanding of obscured and limited minds.
And were they to say that by "divine Presence" is meant the "Secondary
Revelation of God," interpreted as the "Holy Outpouring," this is
admittedly applicable to the world of creation, that is, in the realm of
the primal and original manifestation of God. Such revelation is confined
to His Prophets and chosen Ones, inasmuch as none mightier than they hath
come to exist in the world of being. This truth all recognize, and bear
witness thereto. These Prophets and chosen Ones of God are the recipients
and revealers of all the unchangeable attributes and names of God. They
are the mirrors that truly and faithfully reflect the light of God.
Whatsoever is applicable to them is in reality applicable to God, Himself,
Who is both the Visible and the Invisible. The knowledge of Him, Who is
the Origin of all things, and attainment unto Him, are impossible save
through knowledge of, and attainment unto, these luminous Beings who
proceed from the Sun of Truth. By attaining, therefore, to the presence of
these holy Luminaries, the "Presence of God" Himself is attained. From
their knowledge, the knowledge of God is revealed, and from the light of
their countenance, the splendour of the Face of God is made manifest.
Through the manifold attributes of these Essences of Detachment, Who are
both the first and the last, the seen and the hidden, it is made evident
that He Who is the Sun of Truth is "the First and the Last, the Seen, and
the Hidden."(108) Likewise the other lofty names and exalted attributes of
God. Therefore, whosoever, and in whatever Dispensation, hath recognized
and attained unto the presence of these glorious, these resplendent and
most excellent Luminaries, hath verily attained unto the "Presence of God"
Himself, and entered the city of eternal and immortal life. Attainment
unto such presence is possible only in the Day of Resurrection, which is
the Day of the rise of God Himself through His all-embracing Revelation.
This is the meaning of the "Day of Resurrection," spoken of in all the
scriptures, and announced unto all people. Reflect, can a more precious, a
mightier, and more glorious day than this be conceived, so that man should
willingly forego its grace, and deprive himself of its bounties, which
like unto vernal showers are raining from the heaven of mercy upon all
mankind? Having thus conclusively demonstrated that no day is greater than
this Day, and no revelation more glorious than this Revelation, and having
set forth all these weighty and infallible proofs which no understanding
mind can question, and no man of learning overlook, how can man possibly,
through the idle contention of the people of doubt and fancy, deprive
himself of such a bountiful grace? Have they not heard the well-known
tradition: "When the Qa'im riseth, that day is the Day of Resurrection?"
In like manner, the Imams, those unquenchable lights of divine guidance,
have interpreted the verse: "What can such expect but that God should come
down to them overshadowed with clouds,"(109)--a sign which they have
unquestionably regarded as one of the features of the Day of
Resurrection--as referring to Qa'im and His manifestation.
Strive, therefore, O my brother, to grasp the meaning of "Resurrection,"
and cleanse thine ears from the idle sayings of these rejected people.
Shouldst thou step into the realm of complete detachment, thou wilt
readily testify that no day is mightier than this Day, and that no
resurrection more awful than this Resurrection can ever be conceived. One
righteous work performed in this Day, equalleth all the virtuous acts
which for myriads of centuries men have practised--nay, We ask forgiveness
of God for such a comparison! For verily the reward which such a deed
deserveth is immensely beyond and above the estimate of men. Inasmuch as
these undiscerning and wretched souls have failed to apprehend the true
meaning of "Resurrection" and of the "attainment unto the divine
Presence," they therefore have remained utterly deprived of the grace
thereof. Although the sole and fundamental purpose of all learning, and
the toil and labour thereof, is attainment unto, and the recognition of,
this station, yet they are all immersed in the pursuit of their material
studies. They deny themselves every moment of leisure, and utterly ignore
Him, Who is the Essence of all learning, and the one Object of their
quest! Methinks, their lips have never touched the cup of divine
Knowledge, nor do they seem to have attained even a dewdrop of the showers
of heavenly grace.
Consider, how can he that faileth in the day of God's Revelation to attain
unto the grace of the "Divine Presence" and to recognize His
Manifestation, be justly called learned, though he may have spent aeons in
the pursuit of knowledge, and acquired all the limited and material
learning of men? It is surely evident that he can in no wise be regarded
as possessed of true knowledge. Whereas, the most unlettered of all men,
if he be honoured with this supreme distinction, he verily is accounted as
one of those divinely-learned men whose knowledge is of God; for such a
man hath attained the acme of knowledge, and hath reached the furthermost
summit of learning.
This station is also one of the signs of the Day of Revelation; even as it
is said: "The abased amongst you, He shall exalt; and they that are
exalted, He shall abase." And likewise, He hath revealed in the Qur'an:
"And We desire to show favour to those who were brought low in the land,
and to make them spiritual leaders among men, and to make of them Our
heirs."(110) It hath been witnessed in this day how many of the divines,
owing to their rejection of the Truth, have fallen into, and abide within,
the uttermost depths of ignorance, and whose names have been effaced from
the scroll of the glorious and learned. And how many of the ignorant who,
by reason of their acceptance of the Faith, have soared aloft and attained
the high summit of knowledge, and whose names have been inscribed by the
Pen of Power upon the Tablet of divine Knowledge. Thus, "What He pleaseth
will God abrogate or confirm: for with Him is the Source of
Revelation."(111) Therefore, it hath been said: "To seek evidence, when
the Proof hath been established is but an unseemly act, and to be busied
with the pursuit of knowledge when the Object of all learning hath been
attained is truly blameworthy." Say O people of the earth! Behold this
flamelike Youth that speedeth across the limitless profound of the Spirit,
heralding unto you the tidings: "Lo: the Lamp of God is shining," and
summoning you to heed His Cause which, though hidden beneath the veils of
ancient splendour, shineth in the land of 'Iraq above the day-spring of
eternal holiness.
O my friend, were the bird of thy mind to explore the heavens of the
Revelation of the Qur'an, were it to contemplate the realm of divine
knowledge unfolded therein, thou wouldst assuredly find unnumbered doors
of knowledge set open before thee. Thou wouldst certainly recognize that
all these things which have in this day hindered this people from
attaining the shores of the ocean of eternal grace, the same things in the
Muhammadan Dispensation prevented the people of that age from recognizing
that divine Luminary, and from testifying to His truth. Thou wilt also
apprehend the mysteries of "return" and "revelation," and wilt securely
abide within the loftiest chambers of certitude and assurance.
And it came to pass that on a certain day a number of the opponents of
that peerless Beauty, those that had strayed far from God's imperishable
Sanctuary, scornfully spoke these words unto Muhammad: "Verily, God hath
entered into a covenant with us that we are not to credit an apostle until
he present us a sacrifice which fire out of heaven shall devour."(112) The
purport of this verse is that God hath covenanted with them that they
should not believe in any messenger unless he work the miracle of Abel and
Cain, that is, offer a sacrifice, and the fire from heaven consume it;
even as they had heard it recounted in the story of Abel, which story is
recorded in the scriptures. To this, Muhammad, answering, said: "Already
have Apostles before me come to you with sure testimonies, and with that
of which ye speak. Wherefore slew ye them? Tell me, if ye are men of
truth."(113) And now, be fair; How could those people living in the days
of Muhammad have existed, thousands of years before, in the age of Adam or
other Prophets? Why should Muhammad, that Essence of truthfulness, have
charged the people of His day with the murder of Abel or other Prophets?
Thou hast none other alternative except to regard Muhammad as an impostor
or a fool--which God forbid!--or to maintain that those people of wickedness
were the self-same people who in every age opposed and caviled at the
Prophets and Messengers of God, till they finally caused them all to
suffer martyrdom.
Ponder this in thine heart, that the sweet gales of divine knowledge,
blowing from the meads of mercy, may waft upon thee the fragrance of the
Beloved's utterance, and cause thy soul to attain the Ridvan of
understanding. As the wayward of every age have failed to fathom the
deeper import of these weighty and pregnant utterances, and imagined the
answer of the Prophets of God to be irrelevant to the questions they asked
them, they therefore have attributed ignorance and folly to those Essences
of knowledge and understanding.