ascendancy, the transcendent power, and supremacy which He, the Revealer
of being and Manifestation of the Adored, hath, unaided and alone,
revealed throughout the world. No sooner had that eternal Beauty revealed
Himself in _Sh_iraz, in the year sixty, and rent asunder the veil of
concealment, than the signs of the ascendancy, the might, the sovereignty,
and power, emanating from that Essence of Essences and Sea of Seas, were
manifest in every land. So much so, that from every city there appeared
the signs, the evidences, the tokens, the testimonies of that divine
Luminary. How many were those pure and kindly hearts which faithfully
reflected the light of that eternal Sun, and how manifold the emanations
of knowledge from that Ocean of divine wisdom which encompassed all
beings! In every city, all the divines and dignitaries rose to hinder and
repress them, and girded up the loins of malice, of envy, and tyranny for
their suppression. How great the number of those holy souls, those
essences of justice, who, accused of tyranny, were put to death! And how
many embodiments of purity, who showed forth naught but true knowledge and
stainless deeds, suffered an agonizing death! Notwithstanding all this,
each of these holy beings, up to his last moment, breathed the Name of
God, and soared in the realm of submission and resignation. Such was the
potency and transmuting influence which He exercised over them, that they
ceased to cherish any desire but His will, and wedded their soul to His
remembrance.
Reflect: Who in this world is able to manifest such transcendent power,
such pervading influence? All these stainless hearts and sanctified souls
have, with absolute resignation, responded to the summons of His decree.
Instead of complaining, they rendered thanks unto God, and amidst the
darkness of their anguish they revealed naught but radiant acquiescence to
His will. It is evident how relentless was the hate, and how bitter the
malice and enmity entertained by all the peoples of the earth towards
these companions. The persecution and pain they inflicted on these holy
and spiritual beings were regarded by them as means unto salvation,
prosperity, and everlasting success. Hath the world, since the days of
Adam, witnessed such tumult, such violent commotion? Notwithstanding all
the torture they suffered, and manifold the afflictions they endured, they
became the object of universal opprobrium and execration. Methinks
patience was revealed only by virtue of their fortitude, and faithfulness
itself was begotten only by their deeds.
Do thou ponder these momentous happenings in thy heart, so that thou
mayest apprehend the greatness of this Revelation, and perceive its
stupendous glory. Then shall the spirit of faith, through the grace of the
Merciful, be breathed into thy being, and thou shalt be established and
abide upon the seat of certitude. The one God is My witness! Wert thou to
ponder a while, thou wilt recognize that, apart from all these established
truths and above-mentioned evidences, the repudiation, cursing, and
execration, pronounced by the people of the earth, are in themselves the
mightiest proof and the surest testimony of the truth of these heroes of
the field of resignation and detachment. Whenever thou dost meditate upon
the cavils uttered by all the people, be they divines, learned or
ignorant, the firmer and the more steadfast wilt thou grow in the Faith.
For whatsoever hath come to pass, hath been prophesied by them who are the
Mines of divine knowledge, and Recipients of God's eternal law.
Although We did not intend to make mention of the traditions of a bygone
age, yet, because of Our love for thee, We will cite a few which are
applicable to Our argument. We do not feel their necessity, however,
inasmuch as the things We have already mentioned suffice the world and all
that is therein. In fact, all the Scriptures and the mysteries thereof are
condensed into this brief account. So much so, that were a person to
ponder it a while in his heart, he would discover from all that hath been
said the mysteries of the Words of God, and would apprehend the meaning of
whatever hath been manifested by that ideal King. As the people differ in
their understanding and station, We will accordingly make mention of a few
traditions, that these may impart constancy to the wavering soul, and
tranquillity to the troubled mind. Thereby, will the testimony of God unto
the people, both high and low, be complete and perfect.
Among them is the tradition, "And when the Standard of Truth is made
manifest, the people of both the East and the West curse it." The wine of
renunciation must needs be quaffed, the lofty heights of detachment must
needs be attained, and the meditation referred to in the words "One hour's
reflection is preferable to seventy years of pious worship" must needs be
observed, so that the secret of the wretched behaviour of the people might
be discovered, those people who, despite the love and yearning for truth
which they profess, curse the followers of Truth when once He hath been
made manifest. To this truth the above-mentioned tradition beareth
witness. It is evident that the reason for such behaviour is none other
than the annulment of those rules, customs, habits, and ceremonials to
which they have been subjected. Otherwise, were the Beauty of the Merciful
to comply with those same rules and customs, which are current amongst the
people, and were He to sanction their observances, such conflict and
mischief would in no wise be made manifest in the world. This exalted
tradition is attested and substantiated by these words which He hath
revealed: "The day when the Summoner shall summon to a stern
business."(180)
The divine call of the celestial Herald from beyond the Veil of Glory,
summoning mankind to renounce utterly all the things to which they cleave,
is repugnant to their desire; and this is the cause of the bitter trials
and violent commotions which have occurred. Consider the way of the
people. They ignore these well-founded traditions, all of which have been
fulfilled, and cling unto those of doubtful validity, and ask why these
have not been fulfilled. And yet, those things which to them were
inconceivable have been made manifest. The signs and tokens of the Truth
shine even as the midday sun, and yet the people are wandering, aimlessly
and perplexedly, in the wilderness of ignorance and folly. Notwithstanding
all the verses of the Qur'an, and the recognized traditions, which are all
indicative of a new Faith, a new Law, and a new Revelation, this
generation still waiteth in expectation of beholding the promised One who
should uphold the Law of the Muhammadan Dispensation. The Jews and the
Christians in like manner uphold the same contention.
Among the utterances that foreshadow a new Law and a new Revelation are
the passages in the "Prayer of Nudbih": "Where is He Who is preserved to
renew the ordinances and laws? Where is He Who hath the authority to
transform the Faith and the followers thereof?" He hath, likewise,
revealed in the Ziyarat:(181) "Peace be upon the Truth made new."
Abu-'Abdi'llah, questioned concerning the character of the Mihdi, answered
saying: "He will perform that which Muhammad, the Messenger of God, hath
performed, and will demolish whatever hath been before Him even as the
Messenger of God hath demolished the ways of those that preceded Him."
Behold, how, notwithstanding these and similar traditions, they idly
contend that the laws formerly revealed, must in no wise be altered. And
yet, is not the object of every Revelation to effect a transformation in
the whole character of mankind, a transformation that shall manifest
itself both outwardly and inwardly, that shall affect both its inner life
and external conditions? For if the character of mankind be not changed,
the futility of God's universal Manifestations would be apparent. In the
"Avalim," an authoritative and well-known book, it is recorded: "A Youth
from Bani-Hashim shall be made manifest, Who will reveal a new Book and
promulgate a new law;" then follow these words: "Most of His enemies will
be the divines." In another passage, it is related of Sadiq, son of
Muhammad, that he spoke the following: "There shall appear a Youth from
Bani-Hashim, Who will bid the people plight fealty unto Him. His Book will
be a new Book, unto which He shall summon the people to pledge their
faith. Stern is His Revelation unto the Arab. If ye hear about Him, hasten
unto Him." How well have they followed the directions of the Imams of the
Faith and Lamps of certitude! Although it is clearly stated: "Were ye to
hear that a Youth from Bani-Hashim hath appeared, summoning the people
unto a new and Divine Book, and to new and Divine laws, hasten unto Him,"
yet have they all declared that Lord of being an infidel, and pronounced
Him a heretic. They hastened not unto that Hashimite Light, that divine
Manifestation, except with drawn swords, and hearts filled with malice.
Moreover, observe how explicitly the enmity of the divines hath been
mentioned in the books. Notwithstanding all these evident and significant
traditions, all these unmistakable and undisputed allusions, the people
have rejected the immaculate Essence of knowledge and of holy utterance,
and have turned unto the exponents of rebellion and error. Despite these
recorded traditions and revealed utterances, they speak only that which is
prompted by their own selfish desires. And should the Essence of Truth
reveal that which is contrary to their inclinations and desires, they will
straightway denounce Him as an infidel, and will protest saying: "This is
contrary to the sayings of the Imams of the Faith and of the resplendent
lights. No such thing hath been provided by our inviolable Law." Even so
in this day such worthless statements have been and are being made by
these poor mortals.
And now, consider this other tradition, and observe how all these things
have been foretold. In "Arba'in" it is recorded: "Out of Bani-Hashim there
shall come forth a Youth Who shall reveal new laws. He shall summon the
people unto Him, but none will heed His call. Most of His enemies will be
the divines. His bidding they will not obey, but will protest saying:
'This is contrary to that which hath been handed down unto us by the Imams
of the Faith.'" In this day, all are repeating these very same words,
utterly unaware that He is established upon the throne of "He doeth
whatsoever He willeth," and abideth upon the seat of "He ordaineth
whatsoever He pleaseth."
No understanding can grasp the nature of His Revelation, nor can any
knowledge comprehend the full measure of His Faith. All sayings are
dependent upon His sanction, and all things stand in need of His Cause.
All else save Him are created by His command, and move and have their
being through His law. He is the Revealer of the divine mysteries, and the
Expounder of the hidden and ancient wisdom. Thus it is related in the
"Biharu'l-Anvar," the "Avalim," and the "Yanbu'" of Sadiq, son of
Muhammad, that he spoke these words: "Knowledge is twenty and seven
letters. All that the Prophets have revealed are two letters thereof. No
man thus far hath known more than these two letters. But when the Qa'im
shall arise, He will cause the remaining twenty and five letters to be
made manifest." Consider; He hath declared Knowledge to consist of twenty
and seven letters, and regarded all the Prophets, from Adam even unto the
"Seal," as Expounders of only two letters thereof and of having been sent
down with these two letters. He also saith that the Qa'im will reveal all
the remaining twenty and five letters. Behold from this utterance how
great and lofty is His station! His rank excelleth that of all the
Prophets, and His Revelation transcendeth the comprehension and
understanding of all their chosen ones. A Revelation, of which the
Prophets of God, His saints and chosen ones, have either not been
informed, or which, in pursuance of God's inscrutable Decree, they have
not disclosed,--such a Revelation these mean and depraved people have
sought to measure with their own deficient minds, their own deficient
learning and understanding. Should it fail to conform to their standards,
they straightway reject it. "Thinkest thou that the greater part of them
hear or understand? They are even like unto the brutes! yea, they stray
even further from the path!"(182)
How, We wonder, do they explain the aforementioned tradition, a tradition
which, in unmistakable terms, foreshadoweth the revelation of things
inscrutable, and the occurrence of new and wondrous events in His day?
Such marvellous happenings kindle so great a strife amongst the people,
that all the divines and doctors sentence Him and His companions to death,
and all the peoples of the earth arise to oppose Him. Even as it hath been
recorded in the "Kafi," in the tradition of Jabir, in the "Tablet of
Fatimih," concerning the character of the Qa'im: "He shall manifest the
perfection of Moses, the splendour of Jesus, and the patience of Job. His
chosen ones shall be abased in His day. Their heads shall be offered as
presents even as the heads of the Turks and the Daylamites. They shall be
slain and burnt. Fear shall seize them; dismay and alarm shall strike
terror into their hearts. The earth shall be dyed with their blood. Their
womenfolk shall bewail and lament. These indeed are my friends!" Consider,
not a single letter of this tradition hath remained unfulfilled. In most
of the places their blessed blood hath been shed; in every city they have
been made captives, have been paraded throughout the provinces, and some
have been burnt with fire. And yet no one hath paused to reflect that if
the promised Qa'im should reveal the law and ordinances of a former
Dispensation, why then should such traditions have been recorded, and why
should there arise such a degree of strife and conflict that the people
should regard the slaying of these companions as an obligation imposed
upon them, and deem the persecution of these holy souls as a means of
attaining unto the highest favour?
Moreover, observe how these things that have come to pass, and the acts
which have been perpetrated, have all been mentioned in former traditions.
Even as it hath been recorded in the "Rawdiy-i-Kafi," concerning "Zawra."
In the "Rawdiy-i-Kafi" it is related of Mu'aviyih, son of Vahhab, that
Abu-'Abdi'llah hath spoken: "Knowest thou Zawra?" I said: "May my life be
a sacrifice unto thee! They say it is Baghdad." "Nay," he answered. And
then added: "Hast thou entered the city of Rayy?",(183) to which I made
reply: "Yea, I have entered it." Whereupon, He enquired: "Didst thou visit
the cattle-market?" "Yea," I answered. He said: "Hast thou seen the black
mountain on the right hand side of the road? The same is Zawra. There
shall eighty men, of the children of certain ones, be slain, all of whom
are worthy to be called caliphs." "Who will slay them?" I asked. He made
reply: "The children of Persia!"
Such is the condition and fate of His companions which in former days hath
been foretold. And now observe how, according to this tradition, Zawra is
no other but the land of Rayy. In that place His companions have been with
great suffering put to death, and all these holy beings have suffered
martyrdom at the hand of the Persians, as recorded in the tradition. This
thou hast heard, and unto it all testify. Wherefore, then, do not these
grovelling, worm-like men pause to meditate upon these traditions, all of
which are manifest as the sun in its noon-tide glory? For what reason do
they refuse to embrace the Truth, and allow certain traditions, the
significance of which they have failed to grasp, to withhold them from the
recognition of the Revelation of God and His Beauty, and to cause them to
dwell in the infernal abyss? Such things are to be attributed to naught
but the faithlessness of the divines and doctors of the age. Of these,
Sadiq, son of Muhammad, hath said: "The religious doctors of that age
shall be the most wicked of the divines beneath the shadow of heaven. Out
of them hath mischief proceeded, and unto them it shall return."
We entreat the learned men of the Bayan not to follow in such ways, not to
inflict, at the time of Mustaghath, upon Him Who is the divine Essence,
the heavenly Light, the absolute Eternity, the Beginning and the End of
the Manifestations of the Invisible, that which hath been inflicted in
this day. We beg them not to depend upon their intellect, their
comprehension and learning, nor to contend with the Revealer of celestial
and infinite knowledge. And yet, notwithstanding all these admonitions, We
perceive that a one-eyed man, who himself is the chief of the people, is
arising with the utmost malevolence against Us. We foresee that in every
city people will arise to suppress the Blessed Beauty, that the companions
of that Lord of being and ultimate Desire of all men will flee from the
face of the oppressor and seek refuge from him in the wilderness, whilst
others will resign themselves and, with absolute detachment, will
sacrifice their lives in His path. Methinks We can discern one who is
reputed for such devoutness and piety that men deem it an obligation to
obey him, and to whose command they consider it necessary to submit, who
will arise to assail the very root of the divine Tree, and endeavour to
the uttermost of his power to resist and oppose Him. Such is the way of
the people!
We fain would hope that the people of the Bayan will be enlightened, will
soar in the realm of the spirit and abide therein, will discern the Truth,
and recognize with the eye of insight dissembling falsehood. In these
days, however, such odours of jealousy are diffused, that--I swear by the
Educator of all beings, visible and invisible--from the beginning of the
foundation of the world--though it hath no beginning--until the present day,
such malice, envy, and hate have in no wise appeared, nor will they ever
be witnessed in the future. For a number of people who have never inhaled
the fragrance of justice, have raised the standard of sedition, and have
leagued themselves against Us. On every side We witness the menace of
their spears, and in all directions We recognize the shafts of their
arrows. This, although We have never gloried in any thing, nor did We seek
preference over any soul. To everyone We have been a most kindly
companion, a most forbearing and affectionate friend. In the company of
the poor We have sought their fellowship, and amidst the exalted and
learned We have been submissive and resigned. I swear by God, the one true
God! grievous as have been the woes and sufferings which the hand of the
enemy and the people of the Book inflicted upon Us, yet all these fade
into utter nothingness when compared with that which hath befallen Us at
the hand of those who profess to be Our friends.
What more shall We say? The universe, were it to gaze with the eye of
justice, would be incapable of bearing the weight of this utterance! In
the early days of Our arrival in this land, when We discerned the signs of
impending events, We decided, ere they happened, to retire. We betook
Ourselves to the wilderness, and there, separated and alone, led for two
years a life of complete solitude. From Our eyes there rained tears of
anguish, and in Our bleeding heart there surged an ocean of agonizing
pain. Many a night We had no food for sustenance, and many a day Our body
found no rest. By Him Who hath My being between His hands! notwithstanding
these showers of afflictions and unceasing calamities, Our soul was wrapt
in blissful joy, and Our whole being evinced an ineffable gladness. For in
Our solitude We were unaware of the harm or benefit, the health or
ailment, of any soul. Alone, We communed with Our spirit, oblivious of the
world and all that is therein. We knew not, however, that the mesh of
divine destiny exceedeth the vastest of mortal conceptions, and the dart
of His decree transcendeth the boldest of human designs. None can escape
the snares He setteth, and no soul can find release except through
submission to His will. By the righteousness of God! Our withdrawal
contemplated no return, and Our separation hoped for no reunion. The one
object of Our retirement was to avoid becoming a subject of discord among
the faithful, a source of disturbance unto Our companions, the means of
injury to any soul, or the cause of sorrow to any heart. Beyond these, We
cherished no other intention, and apart from them, We had no end in view.
And yet, each person schemed after his own desire, and pursued his own
idle fancy, until the hour when, from the Mystic Source, there came the
summons bidding Us return whence We came. Surrendering Our will to His, We
submitted to His injunction.
What pen can recount the things We beheld upon Our return! Two years have
elapsed during which Our enemies have ceaselessly and assiduously
contrived to exterminate Us, whereunto all witness. Nevertheless, none
amongst the faithful hath risen to render Us any assistance, nor did any
one feel inclined to help in Our deliverance. Nay, instead of assisting
Us, what showers of continuous sorrows, their words and deeds have caused
to rain upon Our soul! Amidst them all, We stand, life in hand, wholly
resigned to His will; that perchance, through God's loving kindness and
His grace, this revealed and manifest Letter may lay down His life as a
sacrifice in the path of the Primal Point, the most exalted Word. By Him
at Whose bidding the Spirit hath spoken, but for this yearning of Our
soul, We would not, for one moment, have tarried any longer in this city.
"Sufficient Witness is God unto Us." We conclude Our argument with the
words: "There is no power nor strength but in God alone." "We are God's,
and to Him shall we return."
They that have hearts to understand, they that have quaffed the Wine of
love, who have not for one moment gratified their selfish desires, will
behold, resplendent as the sun in its noon-tide glory, those tokens,
testimonies, and evidences that attest the truth of this wondrous
Revelation, this transcendent and divine Faith. Reflect, how the people
have rejected the Beauty of God, and have clung unto their covetous
desires. Notwithstanding all these consummate verses, these unmistakable
allusions, which have been revealed in the "Most weighty Revelation," the
Trust of God amongst men, and despite these evident traditions, each more
manifest than the most explicit utterance, the people have ignored and
repudiated their truth, and have held fast to the letter of certain
traditions which, according to their understanding, they have found
inconsistent with their expectations, and the meaning of which they have
failed to grasp. They have thus shattered every hope, and deprived
themselves of the pure wine of the All-Glorious, and the clear and
incorruptible waters of the immortal Beauty.
Consider, that even the year in which that Quintessence of Light is to be
made manifest hath been specifically recorded in the traditions, yet they
still remain unmindful, nor do they for one moment cease to pursue their
selfish desires. According to the tradition, Mufaddal asked Sadiq saying:
"What of the sign of His manifestation, O my master?" He made reply: "In
the year sixty, His Cause shall be made manifest, and His Name shall be
proclaimed."