from the grace promised by the latter, despite the fact that "attainment
unto the divine Presence" in the "Day of Resurrection" is explicitly
stated in the Book. It hath been demonstrated and definitely established,
through clear evidences, that by "Resurrection" is meant the rise of the
Manifestation of God to proclaim His Cause, and by "attainment unto the
divine Presence" is meant attainment unto the presence of His Beauty in
the person of His Manifestation. For verily, "No vision taketh in Him, but
He taketh in all vision."(124) Notwithstanding all these indubitable facts
and lucid statements, they have foolishly clung to the term "seal," and
remained utterly deprived of the recognition of Him Who is the Revealer of
both the Seal and the Beginning, in the day of His presence. "If God
should chastise men for their perverse doings, He would not leave upon the
earth a moving thing! But to an appointed time doth He respite them."(125)
But apart from all these things, had this people attained unto a drop of
the crystal streams flowing from the words: "God doeth whatsoever He
willeth, and ordaineth whatsoever He pleaseth," they would not have raised
any unseemly cavils, such as these, against the focal Center of His
Revelation. The Cause of God, all deeds and words, are held within the
grasp of His power. "All things lie imprisoned within the hollow of His
mighty Hand; all things are easy and possible unto Him." He accomplisheth
whatsoever He willeth, and doeth all that He desireth. "Whoso sayeth 'why'
or 'wherefore' hath spoken blasphemy!" Were these people to shake off the
slumber of negligence and realize that which their hands have wrought,
they would surely perish, and would of their own accord cast themselves
into fire--their end and real abode. Have they not heard that which He hath
revealed: "He shall not be asked of His doings?"(126) In the light of
these utterances, how can man be so bold as to question Him, and busy
himself with idle sayings?
Gracious God! So great is the folly and perversity of the people, that
they have turned their face toward their own thoughts and desires, and
have turned their back upon the knowledge and will of God--hallowed and
glorified be His name!
Be fair: Were these people to acknowledge the truth of these luminous
words and holy allusions, and recognize God as "Him that doeth whatsoever
He pleaseth," how could they continue to cleave unto these glaring
absurdities? Nay, with all their soul, they would accept and submit to
whatsoever He saith. I swear by God! But for the divine Decree, and the
inscrutable dispensations of Providence, the earth itself would have
utterly destroyed all this people! "He will, however, respite them until
the appointed time of a known day."
Twelve hundred and eighty years have passed since the dawn of the
Muhammadan Dispensation, and with every break of day, these blind and
ignoble people have recited their Qur'an, and yet have failed to grasp one
letter of that Book! Again and again they read those verses which clearly
testify to the reality of these holy themes, and bear witness to the truth
of the Manifestations of eternal Glory, and still apprehend not their
purpose. They have even failed to realize, all this time, that, in every
age, the reading of the scriptures and holy books is for no other purpose
except to enable the reader to apprehend their meaning and unravel their
innermost mysteries. Otherwise reading, without understanding, is of no
abiding profit unto man.
And it came to pass that on a certain day a needy man came to visit this
Soul, craving for the ocean of His knowledge. While conversing with him,
mention was made concerning the signs of the Day of Judgment,
Resurrection, Revival, and Reckoning. He urged Us to explain how, in this
wondrous Dispensation, the peoples of the world were brought to a
reckoning, when none were made aware of it. Thereupon, We imparted unto
him, according to the measure of his capacity and understanding, certain
truths of Science and ancient Wisdom. We then asked him saying: "Hast thou
not read the Qur'an, and art thou not aware of this blessed verse: 'On
that day shall neither man nor spirit be asked of his Sin?'(127) Dost thou
not realize that by 'asking' is not meant asking by tongue or speech, even
as the verse itself doth indicate and prove? For afterward it is said: 'By
their countenance shall the sinners be known, and they shall be seized by
their forelocks and their feet.'"(128)
Thus the peoples of the world are judged by their countenance. By it,
their misbelief, their faith, and their iniquity are all made manifest.
Even as it is evident in this day how the people of error are, by their
countenance, known and distinguished from the followers of divine
Guidance. Were these people, wholly for the sake of God and with no desire
but His good-pleasure, to ponder the verses of the Book in their heart,
they would of a certainty find whatsoever they seek. In its verses would
they find revealed and manifest all the things, be they great or small,
that have come to pass in this Dispensation. They would even recognize in
them references unto the departure of the Manifestations of the names and
attributes of God from out their native land; to the opposition and
disdainful arrogance of government and people; and to the dwelling and
establishment of the Universal Manifestation in an appointed and specially
designated land. No man, however, can comprehend this except he who is
possessed of an understanding heart.
We seal Our theme with that which was formerly revealed unto Muhammad that
the seal thereof may shed the fragrance of that holy musk which leadeth
men unto the Ridvan of unfading splendour. He said, and His Word is the
truth: "And God calleth to the Abode of Peace;(129) and He guideth whom He
will into the right way."(130) "For them is an Abode of Peace with their
Lord! and He shall be their Protector because of their works."(131) This
He hath revealed that His grace may encompass the world. Praise be to God,
the Lord of all being!
We have variously and repeatedly set forth the meaning of every theme,
that perchance every soul, whether high or low, may obtain, according to
his measure and capacity, his share and portion thereof. Should he be
unable to comprehend a certain argument, he may, thus, by referring unto
another, attain his purpose. "That all sorts of men may know where to
quench their thirst."
By God! This Bird of Heaven, now dwelling upon the dust, can, besides
these melodies, utter a myriad songs, and is able, apart from these
utterances, to unfold innumerable mysteries. Every single note of its
unpronounced utterances is immeasurably exalted above all that hath
already been revealed, and immensely glorified beyond that which hath
streamed from this Pen. Let the future disclose the hour when the Brides
of inner meaning will, as decreed by the Will of God, hasten forth,
unveiled, out of their mystic mansions, and manifest themselves in the
ancient realm of being. Nothing whatsoever is possible without His
permission; no power can endure save through His power, and there is none
other God but He. His is the world of creation, and His the Cause of God.
All proclaim His Revelation, and all unfold the mysteries of His Spirit.
We have already in the foregoing pages assigned two stations unto each of
the Luminaries arising from the Daysprings of eternal holiness. One of
these stations, the station of essential unity, We have already explained.
"No distinction do We make between any of them."(132) 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."(133)
It is because of this difference in their station and mission that the
words and utterances flowing from these Well-springs of divine knowledge
appear to diverge and differ. Otherwise, in the eyes of them that are
initiated into the mysteries of divine wisdom, all their utterances are in
reality but the expressions of one Truth. As most of the people have
failed to appreciate those stations to which We have referred, they
therefore feel perplexed and dismayed at the varying utterances pronounced
by Manifestations that are essentially one and the same.
It hath ever been evident that all these divergences of utterance are
attributable to differences of station. Thus, viewed from the standpoint
of their oneness and sublime detachment, the attributes of Godhead,
Divinity, Supreme Singleness, and Inmost Essence, have been and are
applicable to those Essences of being, inasmuch as they all abide on the
throne of divine Revelation, and are established upon the seat of divine
Concealment. Through their appearance the Revelation of God 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.(134) I am but
a man like you."(135)
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!"(136) And also He saith: "In truth, they who plighted
fealty unto thee, really plighted that fealty unto God."(137) 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."(138)
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. 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 nothingness, 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.
In this day the breeze of God is wafted, and His Spirit hath pervaded all
things. Such is the outpouring of His grace that the pen is stilled and
the tongue is speechless.
By virtue of this station, they have claimed for themselves the Voice of
Divinity and the like, whilst by virtue of their station of Messengership,
they have declared themselves the Messengers of God. In every instance
they have voiced an utterance that would conform to the requirements of
the occasion, and have ascribed all these declarations to Themselves,
declarations ranging from the realm of divine Revelation to the realm of
creation, and from the domain of Divinity even unto the domain of earthly
existence. Thus it is that whatsoever be their utterance, whether it
pertain to the realm of Divinity, Lordship, Prophethood, Messengership,
Guardianship, Apostleship or Servitude, all is true, beyond the shadow of
a doubt. Therefore, these sayings which We have quoted in support of Our
argument must be attentively considered, that the divergent utterances of
the Manifestations of the Unseen and Daysprings of Holiness may cease to
agitate the soul and perplex the mind.
Those words uttered by the Luminaries of Truth must needs be pondered, and
should their significance be not grasped, enlightenment should be sought
from the Trustees of the depositories of Knowledge, that these may expound
their meaning, and unravel their mystery. For it behooveth no man to
interpret the holy words according to his own imperfect understanding,
nor, having found them to be contrary to his inclination and desires, to
reject and repudiate their truth. For such, today, is the manner of the
divines and doctors of the age, who occupy the seats of knowledge and
learning, and who have named ignorance knowledge, and called oppression
justice. Were these to ask the Light of Truth concerning those images
which their idle fancy hath carved, and were they to find His answer
inconsistent with their own conceptions and their own understanding of the
Book, they would assuredly denounce Him Who is the Mine and Wellhead of
all Knowledge as the very negation of understanding. Such things have
happened in every age.
For instance, when Muhammad, the Lord of being, was questioned concerning
the new moons, He, as bidden by God, made reply: "They are periods
appointed unto men."(139) Thereupon, they that heard Him denounced Him as
an ignorant man.
Likewise, in the verse concerning the "Spirit," He saith: "And they will
ask Thee of the Spirit. Say, 'the Spirit proceedeth at My Lord's
command.'"(140) As soon as Muhammad's answer was given, they all
clamorously protested, saying: "Lo! an ignorant man who knoweth not what
the Spirit is, calleth Himself the Revealer of divine Knowledge!" And now
behold the divines of the age who, because of their being honoured by His
name, and finding that their fathers have acknowledged His Revelation,
have blindly submitted to His truth. Observe, were this people today to
receive such answers in reply to such questionings, they would
unhesitatingly reject and denounce them--nay, they would again utter the
self-same cavils, even as they have uttered them in this day. All this,
notwithstanding the fact that these Essences of being are immensely
exalted above such fanciful images, and are immeasurably glorified beyond
all these vain sayings and above the comprehension of every understanding
heart. Their so-called learning, when compared with that Knowledge, is
utter falsehood, and all their understanding naught but blatant error.
Nay, whatsoever proceedeth from these Mines of divine Wisdom and these
Treasuries of eternal knowledge is truth, and naught else but the truth.
The saying: "Knowledge is one point, which the foolish have multiplied" is
a proof of Our argument, and the tradition: "Knowledge is a light which
God sheddeth into the heart of whomsoever He willeth" a confirmation of
Our statement.
Inasmuch as they have not apprehended the meaning of Knowledge, and have
called by that name those images fashioned by their own fancy and which
have sprung from the embodiments of ignorance, they therefore have
inflicted upon the Source of Knowledge that which thou hast heard and
witnessed.
For instance, a certain man,(141) reputed for his learning and
attainments, and accounting himself as one of the pre-eminent leaders of
his people, hath in his book denounced and vilified all the exponents of
true learning. This is made abundantly clear by his explicit statements as
well as by his allusions throughout his book. As We had frequently heard
about him, We purposed to read some of his works. Although We never felt
disposed to peruse other peoples' writings, yet as some had questioned Us
concerning him, We felt it necessary to refer to his books, in order that
We might answer Our questioners with knowledge and understanding. His
works, in the Arabic tongue, were, however, not available, until one day a
certain man informed Us that one of his compositions, entitled
Irshadu'l-'Avam,(142) could be found in this city. From this title We
perceived the odour of conceit and vainglory, inasmuch as he hath imagined
himself a learned man and regarded the rest of the people ignorant. His
worth was in fact made known by the very title he had chosen for his book.
It became evident that its author was following the path of self and
desire, and was lost in the wilderness of ignorance and folly. Methinks,
he had forgotten the well-known tradition which sayeth: "Knowledge is all
that is knowable; and might and power, all creation." Notwithstanding, We
sent for the book, and kept it with Us a few days. It was probably
referred to twice. The second time, We accidentally came upon the story of
the "Mi'raj"(143) of Muhammad, of Whom was spoken: "But for Thee, I would
not have created the spheres." We noticed that he had enumerated some
twenty or more sciences, the knowledge of which he considered to be
essential for the comprehension of the mystery of the "Mi'raj". We
gathered from his statements that unless a man be deeply versed in them
all, he can never attain to a proper understanding of this transcendent
and exalted theme. Among the specified sciences were the science of
metaphysical abstractions, of alchemy, and natural magic. Such vain and
discarded learnings, this man hath regarded as the pre-requisites of the
understanding of the sacred and abiding mysteries of divine Knowledge.
Gracious God! Such is the measure of his understanding. And yet, behold
what cavils and calumnies he hath heaped upon those Embodiments of God's
infinite knowledge! How well and true is the saying: "Flingest thou thy
calumnies unto the face of Them Whom the one true God hath made the
Trustees of the treasures of His seventh sphere?" Not one understanding
heart or mind, not one among the wise and learned, hath taken notice of
these preposterous statements. And yet, how clear and evident it is to
every discerning heart that this so-called learning is and hath ever been,
rejected by Him Who is the one true God. How can the knowledge of these
sciences, which are so contemptible in the eyes of the truly learned, be
regarded as essential to the apprehension of the mysteries of the
"Mi'raj," whilst the Lord of the "Mi'raj" Himself was never burdened with
a single letter of these limited and obscure learnings, and never defiled
His radiant heart with any of these fanciful illusions? How truly hath he
said: "All human attainment moveth upon a lame ass, whilst Truth, riding
upon the wind, darteth across space." By the righteousness of God! Whoso
desireth to fathom the mystery of this "Mi'raj," and craveth a drop from
this ocean, if the mirror of his heart be already obscured by the dust of
these learnings, he must needs cleanse and purify it ere the light of this
mystery can be reflected therein.
In this day, they that are submerged beneath the ocean of ancient
Knowledge, and dwell within the ark of divine wisdom, forbid the people
such idle pursuits. Their shining breasts are, praise be to God,
sanctified from every trace of such learning, and are exalted above such
grievous veils. We have consumed this densest of all veils, with the fire
of the love of the Beloved--the veil referred to in the saying: "The most
grievous of all veils is the veil of knowledge." Upon its ashes, We have
reared the tabernacle of divine knowledge. We have, praise be to God,
burned the "veils of glory" with the fire of the beauty of the
Best-Beloved. We have driven from the human heart all else but Him Who is
the Desire of the world, and glory therein. We cleave to no knowledge but
His Knowledge, and set our hearts on naught save the effulgent glories of
His light.
We were surprised exceedingly when We observed that his one purpose was to
make the people realize that all these learnings were possessed by him.
And yet, I swear by God that not one breath, blowing from the meads of
divine knowledge, hath ever been wafted upon his soul, nor hath he ever
unravelled a single mystery of ancient wisdom. Nay, were the meaning of
Knowledge ever to be expounded unto him, dismay would fill his heart, and
his whole being would shake to its foundation. Notwithstanding his base
and senseless statements, behold to what heights of extravagance his
claims have reached!
Gracious God! How great is Our amazement at the way the people have
gathered around him, and have borne allegiance to his person! Content with
transient dust, these people have turned their face unto it, and cast
behind their backs Him Who is the Lord of Lords. Satisfied with the
croaking of the crow and enamoured with the visage of the raven, they have
renounced the melody of the nightingale and the charm of the rose. What
unspeakable fallacies the perusal of this pretentious book hath revealed!
They are too unworthy for any pen to describe, and too base for one
moment's attention. Should a touchstone be found, however, it would
instantly distinguish truth from falsehood, light from darkness, and sun
from shadow.
Among the sciences which this pretender hath professed is that of alchemy.
We cherish the hope that either a king or a man of preeminent power may
call upon him to translate this science from the realm of fancy to the
domain of fact and from the plane of mere pretension to that of actual
achievement. Would that this unlearned and humble Servant, who never laid
any pretension to such things, nor even regarded them as the criterion of
true knowledge, might undertake the same task, that thereby the truth
might be known and distinguished from falsehood. But of what avail! All
this generation could offer Us were wounds from its darts, and the only
cup it proffered to Our lips was the cup of its venom. On our neck We
still bear the scar of chains, and upon Our body are imprinted the
evidences of an unyielding cruelty.
And as to this man's attainments, his ignorance, understanding and belief,
behold what the Book which embraceth all things hath revealed; "Verily,
the tree of Zaqqum(144) shall be the food of the Athim."(145) And then
follow certain verses, until He saith: "Taste this, for thou forsooth art
the mighty Karim!"(146) Consider how clearly and explicitly he hath been
described in God's incorruptible Book! This man, moreover, feigning
humility, hath in his own book referred to himself as the "athim servant":
"Athim" in the Book of God, mighty among the common herd, "Karim" in name!
Ponder the blessed verse, so that the meaning of the words: "There is
neither a thing green nor sere but it is noted in the unerring Book,"(147)
may be imprinted upon the tablet of thy heart. Notwithstanding, a
multitude bear him allegiance. They have rejected the Moses of knowledge
and justice, and clung to the Samiri(148) of ignorance. They have turned
away their eyes from the Day-star of truth which shineth in the divine and
everlasting heaven, and have utterly ignored its splendour.
O my brother! A divine Mine only can yield the gems of divine knowledge,
and the fragrance of the mystic Flower can be inhaled only in the ideal
Garden, and the lilies of ancient wisdom can blossom nowhere except in the
city of a stainless heart. "In a rich soil, its plants spring forth
abundantly by permission of its Lord, and in that soil which is bad, they
spring forth but scantily."(149)
Inasmuch as it hath been clearly shown that only those who are initiated
into the divine mysteries can comprehend the melodies uttered by the Bird
of Heaven, it is therefore incumbent upon every one to seek enlightenment
from the illumined in heart and from the Treasuries of divine mysteries
regarding the intricacies of God's Faith and the abstruse allusions in the
utterances of the Day-springs of Holiness. Thus will these mysteries be
unravelled, not by the aid of acquired learning, but solely through the
assistance of God and the outpourings of His grace. "Ask ye, therefore, of
them that have the custody of the Scriptures, if ye know it not."(150)