The Book of Ighan/Chapter 1

by Baha'u'llah

Layout 2

THE BOOK OF IGHAN

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CHAPTER I

IN THE NAME OF OUR LORD, THE EXALTED, THE
SUPREME!

THE following chapter explains that verily the servants (of God) shall never attain to the shore of the Sea of Knowledge except by complete severance from all that is in the heavens and earth.

Sanctify yourselves O people of the earth, that perchance ye may attain to the station which God hath ordained for you and enter the tabernacle which God hath elevated in the Heaven of the Beyan.

The quintessence of this chapter is that travellers in the Path of Faith and seekers for the Cup of Assurance must sanctify and purify themselves from all material things; that is, the ear from hearing statements, the heart from doubts which pertain to the veils of glory (sabahati jalal^[1]), the soul from dependence upon worldly belongings, the eye from contemplating mere transitory words. They should thus proceed, trusting in God and relying upon Him, so that they may become fitted for the splendors of the effulgences of the Suns (Manifestations) of Divine Knowledge and Wisdom; recipients of the Invisible and Infinite Bounties. For should a servant desire to make the words, deeds and actions of other servants, learned or ignorant, the standard for knowing God and His Chosen Ones, he shall never enter the Rizwan of the Knowledge of the Lord of Might nor attain to the Fountains of the Knowledge and Wisdom of the King of Oneness; neither shall he reach the bourne of immortality nor partake of the Cup of Nearness and Good Pleasure.

Consider the former days; how people both high and low were awaiting the Manifestations of Oneness in the Holy Temples, so that they were at all times and moments in anticipation and expectancy, praying and supplicating that perchance the breeze of the Divine Mercy might blow and the beauty of the Promised One step from the Pavilion of the Invisible into the Court of Appearance. But when the clouds of generosity lifted and the doors of favor opened and the Sun of the Invisible appeared from the Horizon of Power, they denied Him and avoided His Meeting which was identical with the Meeting of God. These details are recorded in the Heavenly Books.

Now reflect a moment as to the cause of this rejection by the people, after their seeking and anxiety. They even denied and opposed in such manner that tongue and pen fail and are unable to explain. Not one of these Manifestations of Holiness and Dawning-places of Singleness hath appeared without being subjected to the contradictions, denials and antagonism of the people. As it is said, "O the misery of men! No Messenger cometh unto them but they laugh him to scorn" (K. S. 36) . It is said in another place: "Each nation hatched ill designs against their Messenger that they might get him into their power; and they disputed with vain reasoning, that they might thereby invalidate the truth" (K. S. 40).

Likewise the revealed Words which have descended from the clouds of the Eternal Power and from the realm of Divine Might are beyond the limit of the knowledge and comprehension of the servants. For the spiritually minded and possessors of perception, the Surat of Hud (Koran) is sufficient. Meditate ye upon that blessed Surat and consider attentively the essential nature, that ye may be informed of the wonders of the affairs of the Prophets and the opposition and denial by words of rejection. Perchance ye may cause the people to fly from the abode of selfish heedlessness to the Nest of Unity and Divine Knowledge; and may drink the clear water of Eternal Wisdom and partake of the fruits of the Tree of the Knowledge of the Lord of Glory. This is allotted to abstracted souls from the Holy Eternal Table sent down (from Heaven). Should ye become aware of the affliction of the Prophets and the motive and reason of the contradiction of those Divine Suns by the servants, ye will be cognizant of many things. The more ye consider the contradictions of the Day-springs of the Suns of the Attributes of Oneness by the people, the more firm and strong ye will become in your religion and in the Cause of God. Accordingly some of the stories of the Prophets are briefly recorded in these Tablets, to demonstrate and make evident that in all times and ages, they inflicted upon the Appearances of Power and Dawning-places of Might that which the pen is ashamed to relate. Perchance these statements may enable some of the people to avoid the perplexity arising from contradiction and denial by the learned and ignorant of the age, and thus increase their assurance and faith.

One of the Prophets was Noah, who admonished (lit. lamented) for nine hundred and fifty years and summoned the servants into the peaceful valley of the Spirit; yet no one responded to Him. Each day they scoffed at His Holiness in derision and inflicted so much distress and injury upon that blessed being that they felt certain of His destruction. As it is said, "And as often as a company of his people passed by him, they derided him: but, he said, Though ye scoff at us now, we will scoff at you here after as ye scoff at us and ye shall surely know" (K. S. 11).

Afterward He repeatedly promised His followers the descent of victory at an appointed time, the fulfilment of which became "bada."^[2] Some of His few followers turned away from Him because of this non-fulfilment. These details are recorded in most of the well-known books which have been and will be read. Finally there remained with His Holiness but forty or seventy-two souls, as stated in the books and traditions. At length He cried out saying, "O my Lord, leave not any families of the unbelievers upon the earth" (K. S. 71).

Ponder a little as to why these servants contradicted 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," causing some of those who had followed Him to turn back. Much reflection is necessary that ye may become 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, happiness 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 their unbelief shall only increase the perdition of the unbelievers" (K. S. 35).

Then the Temple of Saleh stepped forth from the Invisible Rizwan of Reality and called the servants to the river of Eternal Nearness. During one hundred years or more, He commanded them to obey the precepts of God and shun prohibited things. Nothing resulted and no effect was produced. Several times He secluded Himself. All this, notwithstanding that Eternal Beauty was summoning the people to no other than the City of Unity. It is said, "And unto the tribe of Thamud we sent their brother Saleh. He said unto them, O my people, worship God; ye have no God besides Him. . .They answered, O Saleh, Thou art a person on whom we placed our hopes before this. Dost thou forbid us to worship that which our fathers worshipped? But we are certainly in doubt concerning the religion to which thou dost invite us, as justly to be expected" (K. S. 7). All this proved fruitless and finally a terrible noise caused them to die (Koran).

Afterward the beauty of the "Friend" (Abraham) was unveiled and the standard of Guidance was hoisted. He invited the people of the earth unto the light of righteousness. Although He diligently admonished them, no fruit but jealousy and heedlessness resulted. But those who were entirely devoted to God soared with the wings of Assurance unto the station which God hath exalted beyond all comprehension. It is well known from the history of His Holiness (Abraham) how He was surrounded by enemies, until the fire of jealousy and contradiction was kindled. After the story of the "fire" (Koran), they expelled that Divine Lamp from the city, as is recorded in all the books and epistles.

Then His time passed and the turn of Moses came. His Holiness appeared with the Rod of Command and with the White Hand of Knowledge from the Paran of Divine Love. He came with the Serpent of Power and Eternal Majesty out of the Sinai of Light into the court of Manifestation, summoning all in the world to the Kingdom of Life and to the fruits of the Tree of Faithfulness. The oppositions made by Pharaoh and his people have been heard of. Many stones of suspicion were cast upon that pure Tree by unbelieving souls. Finally Pharaoh and his people exerted themselves to extinguish that fire of the Divine Tree with the water of denial and opposition; heedless that the fire of the Divine Wisdom is never quenched by material water nor the lamp of Supreme Power extinguished by contrary winds. Nay rather, in such a case water produces conflagration and the wind insures preservation, were ye to perceive with discerning sight and walk in the Good Pleasure of God.

What a beautiful explanation was that given by a believer of the family of Pharaoh, the story of which the Lord of Might hath related to His beloved ones: "A man who was a true believer of the family of Pharaoh, and concealed his faith, said, Will ye put a man to death, because he saith, God is my Lord? Seeing he is come unto you with evident signs from your Lord? If he be a liar, on him will the punishment of falsehood alight; but if he speaketh the truth, some of those judgments with which he threateneth you will fall upon you; verily God doth not guide him who is a transgressor or liar" (K. S. 40) .

At length the matter reached such an extreme that they martyred this same believer with the severest torture. "Shall not the curse of God fall upon the unjust?"

Now reflect a little upon these things, and as to the cause of such differences: that when a true Manifestation appeared in the world from the Horizon of the Placeless, such corruption, confusion, oppression and revolution would arise in all parts of the world. All the Prophets during their appearance, announced to the people the coming of another Prophet and recorded a sign for the subsequent Manifestation, as stated in the Books. Why, then, notwithstanding the search and expectation of the people for the Holy Manifestation and the mention of signs in the Books, should such things occur in the world as oppressing, antagonizing and persecuting the Prophets and Chosen Ones during every age and cycle? As it is written, "Whenever a Messenger cometh unto you with that which your souls desire not, ye proudly reject him; accusing some of imposture and slaying others" (K. S. 2).

Now consider what was the reason of these deeds and why they acted in this manner toward the Aspects of the Beauty of the Glorious One. The same thing which led to the contradiction and heedlessness of the servants in those days causes the negligence of these servants now. If we say that the divine proofs were not perfect and complete and therefore caused contradiction, this is pure anathema, because it is far from the bounty of the Bounteous and remote from the abundant Mercy to choose one soul from among all the servants, for the guidance of His creatures, without bestowing upon Him sufficient and perfect proofs; at the same time punishing people for not believing in Him. Nay, the generosity of the King of Existence hath embraced all the contingent beings through the appearance of the Manifestations of Himself. His Abundance never ceases for a moment and the showers of His Mercy from the clouds of Providence are never restrained. Consequently these things proceed only from limited souls who move in the valley of pride and haughtiness and wander in the deserts of remoteness; who follow their own suppositions and whatever they hear from their religious doctors. Therefore they accomplish nothing but opposition and seek no result but rejection.

It is evident to everyone endowed with perception, that had those servants during the appearance of each Manifestation of the Sun of Truth, sanctified and purified their eyes and hearts from whatever they had seen, heard and conceived, they undoubtedly would not have been deprived of the Divine Beauty and withheld from the Sanctuary of Nearness and Union with the Dawning-places of Holiness. As in every age they compared the proof with knowledge acquired from their religious doctors and found it to be at variance with their limited understandings, these unseemly actions proceeded from them in the world of appearance. The religious doctors of every age have been the cause of preventing the people from the shore of the Sea of Oneness, for the reins of the people were in their control. Some among them have hindered the people by love of leadership and some by lack of wisdom and knowledge. Thus every Prophet hath quaffed the cup of martyrdom and soared to the loftiest horizon of Might, through the sentence and sanction of the divines of the age. What oppressions have been inflicted by the leaders of the time and divines of the age upon the Kings of Existence and the Essences of Desire! Satisfied with these limited and transient days, they were debarred from the everlasting realm, their eyes deprived from witnessing the lights of the beauty of the Beloved and their ears from hearing the wonderful melodies of the Nightingale of Desire. Therefore the condition of the divines of every age is recorded in all the Heavenly Books; as it is said in the Koran: "O ye people of the Book, why do ye reject the Signs of God, while ye are the witnesses of them" (K. S. 3)? Also, "O ye people of the Book, why do ye clothe truth with vanity, and knowingly hide the truth" (K. S. 3)? Also, in another place, "Say, O people of the Book, why do ye bar the path of God" (K. S. 3)?

It is evident that the u people of the Book " who barred mankind from the right path were the divines of that age, whose names and records are contained in all the writings and understood from most of the verses and traditions, were ye to see with the eye of God.

So gaze with Divine Insight into the horizons of the Supreme Knowledge and into the souls of the perfect words of Eternity, that all the mysteries of the spiritual Wisdom may appear without "veils of glory" and become manifest from behind the covering of Favor and Bounty. The contradictions of people and their controversies have resulted wholly from their lack of knowledge and understanding. For example, they could not comprehend and attain to the truth of the explanations given by the beautiful Countenances of the True One concerning the signs of the subsequent Manifestation. Thus they hoisted the standard of corruption and lifted the banner of sedition. It is evident that only the Eternal Temples apprehend the interpretation of the words uttered by the Doves of Eternity; and it is only the hearing of the people of immortality which can detect the melodies of the Nightingale of Reality. The Copts^[3] of tyranny have no portion of the wine of the Septs^[4] of justice; and the Pharaoh of unbelief will never view the White Hand of Moses; as it is said: "None knoweth the interpretation thereof except God and those who are well grounded in knowledge" (K. S. 3). Notwithstanding this, they have sought interpretation of the Book from the people of veils and did not acquire knowledge from its fountain-head. For instance, when the day of Moses had passed and the lights of Jesus pervaded the world from the dawn of Spirit, the Jews objected that the one who is promised in the Pentateuch must promote and fulfil the laws of the Pentateuch, whereas this youth of Nazareth who calls himself the Messiah of God hath abolished the laws of divorce and of the Sabbath, which are the greatest laws of Moses; and moreover the signs of the Manifestation have not yet appeared. Thus the Jews are still expecting the appearance recorded in the Pentateuch. How many of the Holy Manifestations of Unity and Dawning-places of the Light of Eternity have appeared since Moses in the world of creation, while the Jews have been and are still veiled by their satanic, egotistical veils and their selfish erroneous opinions! They still await the time when this fictitious temple will appear according to their understanding of the given signs. Consequently God hath punished them for their sin, stripped them of the spirit of faith and caused them to suffer the fire in the depths of hell on account of their ignorance of the texts recorded in the Pentateuch concerning the signs of the subsequent Manifestation. Since they did not understand the reality of these signs and as such things did not outwardly appear, they were therefore deprived of the beauty of Jesus, did not attain to the Meeting of God and were of those who await. Thus the nations by their adherence to similar inventions arising from improper notions, have deprived themselves of the pure, clear and flowing fountains.

In unfolding these mysteries, We have mentioned some of the texts of the Prophets in wonderful harmonies of Hijaz (Arabic) in former Tablets written to one of the believers. In these pages We again speak of them in cheerful melodies of Irak (Persian) at thy request. Perchance this may guide those athirst in the deserts of remoteness to the Sea of Nearness and those wandering in the wilderness of separation and abandonment to the Tents of Presence and Union. Thus the clouds of error may be removed and the world-illuminating Sun of Guidance dawn from the horizon of the soul. We trust in God, seeking His assistance. Perchance there may flow from this pen that whereby the minds of the people will be quickened until they arise from their beds of heedlessness and, through the permission of God, hear the warble of the Nightingales of Paradise from the Tree planted in the Rizwan of Unity by the Hands of Power.

It hath been evident and clear to the possessors of Knowledge that when the fire of the love of Jesus burned the veils of Jewish limitations, and the authority of His Holiness, even in the outward sense was partially recognized, that Beauty of the Invisible spoke of separation to some of His spiritual companions and enkindled the fire of yearning, saying: "I go and I come again." And in another place he said: "I go and another will come who will tell you all that I have not told you and will finish all that I have said." These two statements are in reality one, were ye to witness the Manifestations of Oneness with the eye of God.

To one who views with ideal perception, the Book of Jesus as well as His Cause were in fact confirmed at the time of the "Seal of the prophets" (Mohammed). In name, Mohammed said "I am Jesus," even ratifying the signs, records and Book of Jesus as being from the presence of God. In this sense there is neither any difference in them nor in their Books, inasmuch as both have arisen by the command of God, speaking the praise of God. The Books of both declared the ordinances of God. For this reason Jesus said "I will go and come again." Even as the sun: If the sun of to-day says "I am the sun of yesterday," it is true; and yet if according to daily sequence, it says "I am other than the sun of yesterday," this is also true. Likewise consider the days: If it be said that all the days are the same, it is correct and true; and if it be said that according to name and designation they differ from each other, this also is true as thou seest. For though they are the same, yet in each one there is a name, quality and designation which is different from the other. By the same method and explanation, understand the stations of separation, difference and oneness of the Holy Manifestations, so that thou mayest comprehend the interpretations of the words of the Creator of the Names and Attributes, concerning separation and union. Thus wilt thou fully discover the answer to thy question why that Eternal Beauty hath, in various instances, called Himself by a different name and title.

Afterward the companions and disciples of His Holiness (Jesus) asked Him concerning the sign of the Return and the Manifestation, and at what time this sign shall appear. The same question was asked that peerless Countenance upon several occasions, and His Holiness in each instance mentioned a certain sign, as recorded in the four Gospels.

This Oppressed One now speaks of one of these instances, thus conferring the hidden benefits of the Tree of Reward (lit. stored up tree) for the sake of God, upon His servants; so that the mortal temples may not be deprived of the immortal fruits and may perchance attain to a sprinkling of the never-failing rivers of the Lord of Glory, which are flowing in Baghdad, "the abode of peace." We ask neither recompense nor reward. "We feed you for the sake of God only, We desire no recompense from you nor any thanks" (K. S. 76). This is a food whereby brilliant souls and minds find eternal life and this is that table of which it is spoken: "O our Lord, cause todescend upon us food from Heaven" (K. S. 5)! This food is never withheld from those who deserve it and is never exhausted. It grows continually from the Tree of Grace and descends from the Heavens of Justice and Mercy. As it is said: "Dost thou not see how God putteth forth a parable: a good word is as a good tree whose root is firmly fixed in the earth and whose branches reach unto Heaven; which bringeth forth its fruit in all seasons" (K. S. 14).

Alas that man should withhold himself from this excellent gift and deprive himself of this eternal bounty and perpetual life! Therefore let him appreciate the value of this ideal food; perchance the dead bodies may receive new life through the wonderful favors of that Sun of Truth and faded souls may develop into the incomparable Spirit. O my brother, effort is needful while yet the days remain, in order to taste the Cups of Eternity. The breeze of life from the city of the Beloved will not blow continually; the rivers of explanation will not forever flow, and the doors of the Rizwan will not always remain open. The time will come when the Nightingales of Paradise will fly from the holy garden to Divine Nests; then thou wilt neither see the beauty of the Rose nor hear the melody of the Nightingale! Therefore while the Dove of Eternity is singing and rejoicing, and the Divine Springtime is in splendor and adornment, avail thyself of the opportunity and deprive not the ear of the heart, of its melody. This is the advice of this servant to your Honor and to the beloved of God. Whosoever wisheth, let him advance and whosoever wisheth, let him deny; verily God is independent of him and of that which he may see and witness.

These are the melodies sung by Jesus the Son of Mary with glorious notes in the Rizwan of the Gospel, as to the signs of the subsequent Manifestation. When they asked concerning these signs, He answered them, according to the first book ascribed to Matthew (xxiv. 29-31):

"Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the earth shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet." The translation of this in Persian^[5] is that after the distress and tribulation which shall surround all the people, the sun shall be withheld from shining, that is, be darkened, and the moon cease to give light, the stars of heaven will descend upon earth and the pillars of the earth will be shaken. At that time, the signs of the Son of Man shall appear in Heaven, that is, the Promised Beauty and Substance of Life shall come from the Court of the Invisible to the visible world. And He (Jesus) says: at that time, all the multitudes who inhabit the earth shall lament and bewail and the people shall see that Beauty of Oneness coming from Heaven riding upon the cloud with power, grandeur and a great gift, sending His angels with the mighty sound of a trumpet. The same statements are recorded in the other three Gospels ascribed to Mark, Luke and John. As these have been mentioned in detail in the Arabic Tablets, We do not undertake to mention them here, but confine ourselves to one of them. As the doctors of the Gospel did not understand the meanings of these statements and the purport deposited in these words, but adhered to their literal sense, they were therefore withheld from the river of the Mohammedic Bounty and the cloud of Ahmadic^[6] Grace. The ignorant ones of that community, relying upon their learned men, were likewise prevented from beholding the beauty of the King of Glory. For these mentioned signs did not become manifest at the appearance of the Ahmadic Sun. Finally that Essence of Life returned to the eternal place of His Dominion. Centuries passed and times rolled by. Another blow of spiritual breath was breathed into the Divine Trumpet and dead souls came forth out of the tombs of heedlessness and error into the land of guidance and the place of favor. Still that community is expecting the time when these signs shall appear and the promised Temple (Christ) shall arise, that they may assist Him, expend possessions in His way and sacrifice lives in His path. By similar suppositions, other communities are kept afar from the Kawther of the Significances of the Infinite Mercy of God and are occupied with their own imagination. Besides this passage, there is another statement in the Gospel: "Heaven and earth shall pass away but My words shall not pass away." The meaning of this in Persian is that it is possible for the heaven and earth to pass away and be destroyed, whereas "My words" shall never pass away but shall always be fixed and permanent among mankind. For this reason the people of the Gospel say the decree of the Gospel shall never be abolished and that whenever the promised Face appears with all the signs, He must confirm and establish the law enacted in the Gospel, so that no other religion may remain in the world. To them this is one of the confirmed and indisputable facts. They believe that even should one appear with all the promised signs and declare against the literal law of the Gospel, they must not obey or accept him, nay rather, they must scoff at him and charge him with infidelity. This was witnessed when the Mohammedic Sun appeared. Had they asked with all meekness from the Appearances of Oneness in every Manifestation, the meanings of these words revealed in the Books, through the non-attainment unto which all people are veiled from the Furthermost Destination and the Sadrat-El-Muntaha, they would have been surely directed to the lights of the Sun of Guidance and acquainted with the mysteries of Knowledge and Wisdom.

Now this servant explains a sprinkling of the meanings of these statements, so that the possessors of perception and intuition may thereby comprehend all the symbols of the Divine words and the allegorical explanations of the Holy Manifestations; and thus be not debarred on account of the (impressive) majesty of the words, from the Sea of the Names and Attributes and veiled from the Lamp of Unity which is the place of the manifestation of The Essence.

As to the words—"Immediately after the tribulation of those days"—this signifies the time when the people become afflicted with hardship and distress. This is when the traces of the Sun of Truth and the fruits of the Tree of Knowledge and Wisdom disappear from among mankind and the reins of the people fall into the hands of the ignorant; when the doors of Unity and Knowledge—the essential purpose of the creation of man—are closed; when Knowledge is changed into superstition and guidance into adversity, just as it is witnessed in this day that the reins of every party are in the hands of an ignorant one who leads them in whatever way he desires. Among them nothing remains of the Adored One but a name and of the Desired One but the letter. To such an extent have the winds of desire and self prevailed, that they have extinguished the lights of reason and conscience within the hearts. Although the doors of the Divine Knowledge are opened by the keys of the Supreme Power, and the essences of the being of things are enlightened and illumined through the knowledge-light and holy bounties, to such an extent that within everything a door of knowledge is opened and within every atom traces of the sun are visible, yet notwithstanding these knowledge manifestations have pervaded the world, they have considered the door of knowledge closed, and the rains of mercy withheld. Holding fast to supposition, they are kept afar from the firm Strong Handle of Knowledge. They seem to have intrinsically no desire for knowledge and its door, nor think of its appearance. For in supposition and imagination they have found doors to bread, and in the appearance of the Manifestor of Knowledge they see nothing except the sacrifice of life. So they naturally flee from this and hold fast to the other. Although they know the Divine Command is One, yet from every direction a decree emanates and from every place an order is brought forth. No two are found who agree upon the same command, for they seek no God but desire and follow no path but error. They deem leadership the ultimate accomplishment of the aim and account pride and haughtiness as final attainment to the Beloved. They consider selfish deceptions preferable to the Divine decrees. They have turned aside from submission and resignation and are occupied with plots and hypocrisies; preserving these attitudes with all power and strength, lest a blemish find access to their dignity or a flaw appear in their honor. Should an eye be illumined by the collyrium of Divine enlightenments, it would behold a number of wild beasts preying upon the dead bodies of the servants. What tribulations and distress could be greater than these mentioned conditions? For if one wishes to seek a truth or knowledge, he knows not to whom to refer nor from whom to enquire, because opinions are different and paths are many. This tribulation and distress is one of the signs of every Manifestation, and unless it happens, the Sun of Truth does not become manifest, because the morn of the appearance of Guidance dawns after the night of error. Therefore the traditions and records contain all these statements, that infidelity will cover the world, darkness prevail and similar things as mentioned. For the sake of brevity this servant does not undertake to mention the texts of these traditions, as they are well known.

If the people understand this tribulation (lit. narrowness) to mean that the earth should become contracted, or other things which they have shaped in their imagination, this will never be realized and they will necessarily say that this condition hath not appeared, just as they have said and are still saying. Briefly, by tribulation is meant the narrowness (difficulty in attainment) of Divine Knowledges and understanding the Supreme Words. In the days of the disappearance of the Sun and His mirrors,^[7] the servants fall into narrowness and hardship, knowing not to whom they should turn; as hath been said.

Therefore We make known unto thee the interpretation of the traditions and reveal unto thee the mysteries of Wisdom, so that thou mayst be informed of the purport and become of those who have drunk from the cup of Knowledge and Wisdom!

As to the words "The sun shall be darkened and the moon shall cease to give her light and the stars shall fall from heaven:" The purport of "sun" and "moon" as mentioned in the words of the Prophets is not confined to the phenomenal sun and moon which are seen; nay rather, they have intended for "sun" and "moon" manifold meanings. In every instance they intend a certain meaning applicable thereto. For example, one meaning of the "sun" is the "Suns of Truth" which dawn from the Dayspring of Pre-existence and transmit bounty to all the contingent beings. These Suns of Truth are the Universal Manifestations of the Divinity in the world of His Attributes and Names. As by the command of the Real Adored One the development of material things such as fruits, trees, colors, minerals and whatever exists in the phenomenal world is through the assistance of the phenomenal sun, so the Trees of Unity, the Fruits of Oneness, the Leaves of Abstraction, the Flowers of Knowledge and Assurance and the Myrtles of Wisdom and Utterance appear through the training of the Ideal Suns. Therefore when these Suns arise, the world is renewed, the rivers of Life flow, the seas of Beneficence move, the clouds of Grace gather and the breezes of Bounty blow upon the temples of beings. Through the heat of these Divine Suns and Ideal Fires the heat of the love of God is produced in the pillars of the world; and through the favor of these abstracted Spirits the immortal Spirit of Life is conferred upon the bodies of the mortal dead.

The phenomenal sun is in reality a single sign of the splendor of that Ideal Sun which hath neither comparison, likeness, equal nor peer. All things are supported through Its existence, are manifest through Its bounty and will return to It. All things have appeared from It and are restored to the treasuries of Its command. All contingent beings originated from It and revert to the depositories of Its order. If in explanation and mentioning, these (Suns) are only designated by some of the Names and Attributes, as you have heard and hear, this is intended for the understanding of weak and imperfect minds. Otherwise they have been eternally sanctified from every name and will be purified from every attribute. The essences of names have no access to the court of their holiness and subtleties of attributes have no approach to the kingdom of their might. God is too glorified for His Chosen Ones to be known except by their own selves, or that His Friends should be described by any other than their own beings. He is exalted far above what the servants mention in description of them and lofty above their comprehension of them!

In the writings of the "Immaculate Ones" (Imams), the word "Suns" is frequently applied to those Abstracted Lights (Manifestations). One of these applications is found in the prayer "Nudba"^[8]—"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 knowledges the worlds of the visible and invisible are enlightened 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; otherwise they will be declared as darkened, even though they are apparently guides. For all these states, including belief and unbelief, guidance and error, happiness and misery, light and darkness are dependent upon the approval of that Ideal Sun of Divinity. If in the Day of Judgment (Day of a new Manifestation), 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 attained the Good Pleasure of God. Otherwise ignorance, rejection, infidelity and injustice will be applied to him.

It is evident to every perceiving one that as the light of a star is effaced by the rising of the phenomenal sun, so the sun of outward knowledge, wisdom and enlightenment is effaced and obscured by the dawning of the Sun of Truth. The word "sun" is applied to the divines on acount of their loftiness, distinction and renown. Such are the approved divines of the age who are notable in countries and recognized among the servants. If they become expressive of the Divine Sun, they are accounted as "exalted suns"; otherwise they are suns of the lowest abyss; as it is said: "The sun and the moon will return to hell" (K. S. 55). Ye have undoubtedly heard the meaning of "sun" and "moon" as recorded in this verse and there is no need to speak of it. Whosoever is of the element of this "sun" and "moon," that is, who advances toward falsehood and turns away from the Truth, hath appeared from hell and will return to it.

Therefore O questioner, we must hold fast to the Strong Handle, that perchance we may turn from the night of error to the light of guidance, flee from the shadow of negation and seek the shelter of affirmation, be delivered from the fire of the infernal abyss and illumined by the light of the beauty of His Highness the Gracious. In this manner We bestow upon you the fruits of the Tree of Knowledge, so that ye may be of those who are enlivened in the Rizwan of the Wisdom of God.

In another sense the words "sun," "moon" and "stars" are applied to the ordinances and instructions enacted in every religion. Such are prayer and fasting, which since the disappearance of the beauty of Mohammed are greater and stronger than all the ordinances in the law of the Koran. This point is indicated by the records and traditions, and on account of its familiarity, mention of it is unnecessary. Nay in every age the command of Prayer hath been established and observed. It is recorded by the Lights (Imams) risen from the Sun of Mohammed that in every cycle the command of Prayer hath descended to the Prophets, although in each Dispensation it was particularized by a different form and new ceremonies, according to the requirements of the time. As in every subsequent Manifestation the established, shining, clear and fixed ceremonies, customs and instructions of the preceding Manifestation are abolished, they symbolically mentioned them by the names "sun" and "moon." "That He might prove you and see which of you would excel in good works" (K. S. 67).

The words "sun" and "moon" in the traditions are also applied to prayer and fasting, as it is said: "Fasting is radiance (sun) and prayer is light." One day We were seated in a certain place, when a well known divine entered and incidentally mentioned this tradition, saying: "Since fasting causes heat in the system, it is therefore interpreted brilliancy which is 'sun'; and as the prayer of night produces cold, it is interpreted light which is 'moon.'" We realized that the needy one had not enjoyed a single drop of the sea of Significances nor attained a single spark of the fire of the Sadrat of Divine Wisdom. After a time, We declared in the most courteous way: "All your Eminence said regarding the meaning of this tradition is upon the tongues and lips of the people, but perhaps by it another meaning is also intended." Then he asked for explanation and it was said: " The Seal of the Prophets, the Master of the Chosen Ones hath likened the religion of the Koran to Heaven because of its exaltation, loftiness and greatness, and because it embraces all Religions. As in the phenomenal heaven two great and mighty pillars are fixed which are the luminaries called sun and moon, so likewise two orbs are ordained in the Heaven of Religion, which are fasting and prayer. "Islam is Heaven; fasting is its sun and prayer is its moon."

Briefly; this is the purpose of the symbolisms in the words of the Divine Manifestations. Consequently the application of these meanings to "sun" and "moon" in the mentioned instances is confirmed and demonstrated through revealed verses and recorded traditions. Therefore by the "darkness of the sun and moon" and the "falling of stars" is intended the aberration of the divines and the abolition of the ordinances established in a religion, of which the Manifestation of a Dispensation speaks through these symbols. Only the righteous have a portion of this cup and only the just partake thereof. "Verily the just shall drink of a cup mixed with cafur"^[9] (K. S. 76).

It is certain that during every subsequent Manifestation, the "sun" of the teachings, ordinances, commands and prohibitions established in the preceding Manifestation, the "sun" and "moon" of teachings and command under which the people of that age are enlightened and guided, become darkened, that is their influence and efficiency vanish. Now consider, had the people of the Gospel understood the purpose of "sun" and "moon" or inquired concerning it from the Manifestor of Divine Knowledge, without contradiction or obstinacy, the meanings thereof would have necessarily become clear and they would not have been confined in the darkness of egotism and desire. Yea, since they did not acquire the knowledge from its mine and source, they perished in the fatal valley of unbelief and error, and are not yet aware that all the signs appeared and the promised Sun dawned from the horizon of Manifestation, while the sun and moon of former knowledges, ordinances and teachings were darkened and disappeared. Now step into the path of indubitable Truth with the eye of positive Knowledge and the wings of actual Certainty. "Say, God sent it down, then leave them to amuse themselves with their vain discourse" (K. S. 6). Thus thou mayest be accounted of those companions of whom it is said: "As for those who say Our Lord is God and who act steadfastly; the Angels shall descend unto them" (K. S. 41). Then shalt thou witness all these mysteries with thine own eye.

O my brother, take the step of the Soul, that thou mayest in a moment traverse the distant valleys of separation and remoteness, enter the Rizwan of Union and Nearness and in a breath attain to the Divine Souls. These stages can never be travelled nor the destination reached by the step of the body. Peace be upon those who follow the Truth in truth and stand in the path of Command upon the shore of Knowledge in the Name of God. This is the meaning of the blessed verse: "I swear by the Lord of the Easts and the Wests" (K. S. 70), for there is a place of dawning and a place of setting for every one of these mentioned Suns. As the doctors of commentary were not informed of the real meaning of these Suns, they failed to interpret this verse. Some asserted that as the sun rises every day from a point different from that of the preceding day, therefore He hath mentioned ("easts and wests") in the plural. Others have written that the four seasons are in tended, as at every season the sun rises from a certain place and sets in another, so "easts" and "wests" are spoken of. This is the degree of the knowledge of the servants and yet what ignorances and defects they ascribe to the Essences of Knowledge and the Subtleties of Wisdom.

In like manner through these clear, firm, wellfounded and direct explanations understadji the "cleaving of Heaven" which is one of the sigh's of the Hour of Resurrection: As it is said: When the Heaven shall be cloven asunder" (K. S. 82). By this is meant the Heaven of Religions elevated during every Dispensation and cloven asunder in every subsequent Manifestation, that is, abolished and annulled. I swear by God that to one who carefully considers, the cleaving asunder of this Heaven is greater than the cleaving of the phenomenal heaven. Reflect a little; a long-established religion, under which all have grown and developed; by the shining ordinances of which they have been trained for long periods; hearing nothing from their fathers and ancestors except its mention, so that the eyes see only the effectiveness of its commands and ears hear only its ordinances; then afterward one appearing, severing and separating all these through Divine power and strength, nay rather, abolishing them. Consider whether this is of greater importance than that which these worthless creatures have imagined concerning the cleaving of heaven. Moreover, consider the difficulties and afflictions of these Countenances in executing the laws of God in face of all in the earth, without a worldly helper or assister. Notwithstanding the persecutions inflicted upon these pure, high and blessed Beings, they endure with the utmost power and suffer with infinite strength.

In like manner understand the meaning of the "changing of the earth." Upon whatever hearts the clouds of mercy of that Heaven poured down the shower of beneficence, the earth of those hearts was changed into the earth of Knowledge and Wisdom. What Myrtles of Unity have grown in the gardens of these hearts and what Anemones of Realities of Knowledge and Wisdom bloom from these shining breasts! If the earth of these hearts is not changed, how is it that men not instructed in one letter, without seeing a teacher or entering a school, speak words and knowledges which no one can apprehend? They seem to have been moulded from the clay of Eternal Knowledge and kneaded with the water of Intuitive Wisdom. Therefore it is said, "Knowledge is a light which God sheds in whatsoever heart He willeth." It is this kind of Knowledge which is praiseworthy; not the limited learnings produced by veiled and obscured imaginations, which men often steal from each other, then glory over their fellow-creatures.

O that the breasts of the servants might be purified and sanctified from the traces of these limitations and dark words, that they may perchance attain to the splendor of the lights of the Sun of Knowledge and Significances and to the essences of the mysteries of Intuitive Wisdom!

Consider, if these barren soils of being had not been transformed, how could the mysteries of Unity and the essences of Divinity have appeared and become visible in them? Therefore it is said in the Koran: "In that day, the earth shall be changed into another earth" (K. S. 14).

Even the material earth is also changed through the breezes of the generosity of that King of Existence, were ye to reflect upon the mysteries of Manifestation!

Comprehend the meaning of the verse: "Since the whole earth shall be but His handful in the Day of Resurrection and the Heavens (shall be) rolled together in His right Hand. Praise be unto Him and far may He be exalted above the (idols) which they associate (with Him)" (K. S. 39). The purport of this verse is that the whole earth is grasped in His Hand in the Day of Judgment and the Heaven is enfolded in His Right Hand.

Now justice is needed! If the purpose be that which the people understand, what good will result from it? Moreover it is certain that a hand visible to the material sight, accomplishing these things, could not be ascribed to The Essence; nay rather, to acknowledge such a thing is pure infidelity and sheer falsehood. If it be said that it is His Manifestations who are employed in this matter in the Day of Judgment, this is also very improbable and useless. Nay, by the "earth" is meant the earth of knowledge and wisdom; and by "heavens," the Heavens of Religions. Consider how He hath controlled the formerly expanded earth of knowledge and wisdom by the grasp of Power and Authority, and hath spread a new and incomparable earth in the hearts of the servants, causing new myrtles, wonderful flowers and lofty trees to spring up within their shining breasts.

In like manner consider how the Heavens of the formerly established Religions are rolled together in the Right Hand of Power, the Heaven of the Beyan is hoisted aloft by the command of God and adorned with the sun, moon and stars of wonderful and new commandments!

These are the mysteries of the words which are clearly unfolded and unveiled that thou mayest comprehend the Morn of Significances and extinguish the lamp of superstition, fancy, doubt and suspicion through the power of reliance and severance, and light the new lamp of Knowledge and Assurance in the recess of mind and heart.

The purpose of these allegorical words and enigmatic references which emanate from the CommandSources is to test the servants as mentioned, so that the soil of excellent and shining hearts may be distinguished from barren and mortal soils. This has always been the Divine Law among the servants, as revealed in the Books.

Likewise consider the verse of "Kiblah."^[10] After the Hegira of the Sun of Mohammedic Prophethood from the Day-spring of Bat'ha (Mecca) to Yathrib (Medina), He (Mohammed) turned toward Jerusalem at the time of prayer, until the Jews spake some unseemly words which are not fit to be mentioned in this place and will lead to prolongation. To be brief, Mohammed greatly distressed, was gazing toward the sky with the eye of reflection and perplexity. Then Gabriel descended and chanted the following verse: "We have seen thee turn thy face toward heaven, but we will cause thee to turn thyself toward a Kiblah which will please thee" (K. S. 2) . Another day he was engaged in the mid-day prayer with a number of his followers. They had performed the first two rak'ats (prostrations), when Gabriel descended and said: "Turn therefore thy face toward the Sacred Mosque (at Mecca)" (K. S. 2). During the prayer, His Holiness, turning away from Jerusalem, faced Ca'aba. Instantly such an agitation and excitement arose among the companions that a number of them discontinued the prayer and left Him.

This test was only for the trial of the servants; otherwise that Ideal King need not have changed the Kiblah but would have appointed Jerusalem even in that age, without stripping it of this robe of acceptance. For the command of the Kiblah was not changed at the time of most of the Prophets appointed after Moses, such as David, Jesus and other great Prophets who came in the interval between them. All these Messengers, on the part of the Lord of the creatures, commanded people to turn toward that direction. Moreover all lands bear the same relation to that Ideal King, except that land which He selects for some especial thing at the appearance of His Manifestations. As it is said: "Unto God belongeth the east and the west, therefore whithersoever you turn yourselves to pray, there is the Face of God" (K. S. 2). Notwithstanding the verity of these facts, why was it changed, causing complaint and lamentation among the servants and excitement and agitation among the companions? Yea, such things which cause dread to people, only happen that all may be tested by the touchstone of God and that the truthful may be separated and distinguished from the untruthful. Therefore after the dissension of the people, He said: "We appointed the Kiblah toward which thou didst formerly pray, only that We might know him who followeth the Messenger from him who turneth on his heel" (K. S. 2). The purport of this verse is that He changed and abolished the Kiblah which was Jerusalem, to see who would follow Him and who would turn upon his heel, that is, would disobey, reject and discontinue the prayer and run away " like timorous asses fleeing from a lion" (K. S. 74).

Were ye to reflect a little, ye would find doors of significances and explanations opened in this subject and statement, and behold all the knowledge and the mysteries thereof without veils. These things are only for the purpose of training and delivering the souls from the cage of self and desire, for that Ideal King in Himself hath forever been independent of the knowing of the beings, and in His Identity will ever be exalted above the adoration of contingent things. A single breeze of His Affluence honors all the world with the robes of wealth, and a mere drop of the sea of His Generosity favors all the existence with Eternal Life. But as the purpose is to distinguish between truth and falsehood, sun and shadow, therefore at every instant tests sent from the presence of the Lord of Might pour down like copious rain. Were people to ponder a little over the former Prophets and their manifestation, the matter would become so easy to them that they will not be veiled by reason of deeds and words which are contrary to their egotism and desire. They will burn every veil with the fire of the Sadrat of Knowledge and rest upon the throne of quiescence and composure. For example, Moses the Son of Amran, one of the great Prophets and the possessor of a Book, one day in the earlier part of His Dispensation, before His Mission, was passing through the market. Two men were striving with each other, one of whom begged help from Moses. His Holiness assisting him, killed his opponent, as recorded in the Book. To speak of this in detail would delay and defer our subject. This report was published throughout the city and fear fell upon His Holiness, according to the text of the Book. Finally He received the message: "O Moses, verily, the magistrates are deliberating concerning thee, to put thee to death" (K. S. 28); whereupon He left the city and remained in the service of Shoeb (Jeth-ro) in Midian. Upon His return He arrived at the" Blessed Valley "the wilderness of Sinai where He witnessed the manifested Light of the King of Unity from the Tree "which is neither of the east nor of the west" (Koran). He heard the soul-cheering Spiritual Voice from the enkindled Fire of Divinity and was appointed to guide the Pharaohic souls; to deliver the people from the valley of egotism and desire and lead them to the heart-rejoicing plains of spirit and guidance; to conduct all in the creation from the perplexity of remoteness to the abode of the Peace of Nearness, through the Salsabile of Severance. When He entered the house of Pharaoh and delivered that for which He was appointed, Pharaoh loosed his tongue in abuse, saying: "Art thou not he who committed murder and became an infidel?" This was spoken by the Lord of Glory as having been said by Pharaoh to Moses: "Yet hast thou done thy deed which thou hast done and thou art a faithless person. He said: I did it indeed and I was one of those who erred: wherefore I fled from you because I feared you: but my Lord hath bestowed command upon me and hath appointed me one of His Messengers" (K. S. 26).

Reflect upon the tests of God and upon the wonders of His trials; how He chose from among His servants and appointed to the greatest guidance a man known to be a murderer and who himself confessed his injustice, as recorded in the verse; a man evidently brought up for thirty years or less in the house of Pharaoh and supported by his food and nourishment! This notwithstanding that Mighty King (God) had the power to prevent Moses from committing murder, so that he should not be known by this name among the servants, causing dismay in hearts and avoidance by people.

Likewise consider the case of Mary how that excellent countenance longed for death in her perplexity, because of the importance of the matter. For it is shown in the blessed verse that after the birth of Jesus, Mary lamented with these words upon her lips: "Would that I had died before this and had become a thing forgotten and lost in oblivion" (K. S. 19). I swear by God that hearts are melted and souls quiver when hearing these words. This agitation and grief was caused by the reproach of enemies and the censure of the people of unbelief and insolence. Now reflect; what answer could Mary give to the people? How could it be explained to them that a child whose father was unknown, was of the Holy Ghost? So this chaste one of eternity took her child and returned to her house. When the eye of the multitude fell upon her, they said: "O sister of Aaron, your father was not a bad man and your mother was not unchaste" (K. S. 19).

Consider this mighty test and most great trial. Notwithstanding all this, God conferred Prophethood upon that Essence of Spirit (Jesus) who was known among people as fatherless, and appointed Him His proof to all in the heavens and earth.

Behold how the King of Creation causes the affairs of the Manifestations to appear contrary to the wish and desire of the servants. When thou art acquainted with these essences of mysteries thou wilt be informed of the purpose of that Beloved One and discover the words and deeds of that powerful King to be alike; so that whatever is manifest in His deeds is evident in His words, and whatever is seen in His words shows forth in His deeds. Consequently these deeds and words are outwardly a punishment for the evil-doers, while inwardly a mercy for the just. To one who perceives with the eye of the heart, the words revealed from the Heaven of Will are as one with the actions proceeding from the Kingdom of Power; and are understood to be the same. This hath already been mentioned.

Now, O my brother, if such things should happen or such events take place in this age, consider what the people would do! I swear by the Educator of Existence and the Revealer of Words that they will at once declare (those concerned) infidels and condemn to death. Should a hundred thousand cries be raised, it would not enter a single ear that a fatherless one had been appointed to Prophethood or a murderer had given utterance to "verily I am God," from the Tree of Fire. Where would they listen to one who announced that a Jesus had appeared through the breath of the Holy Spirit or that a Moses had been appointed by the Irresistible Command?

If the eye of Justice be opened, it will be seen from all these explanations that similar happenings and their consequences are evident in this day. Although such conditions have not appeared during this Manifestation, yet people clinging to the imaginations of rejected souls have made charges and inflicted calamities the like of which hath never appeared in the world of creation.

God is Great! When explanation reached this point, spiritual fragrance wafted from the Dawn of Sublimity and the breeze of morning blew from the City of the Sheba of Eternity. Its breath conferred fresh glad tidings upon the soul and an immeasurable expansion upon the spirit! It spread a new carpet and brought precious and innumerable gifts from that Traceless Beloved for whose lovely stature the robe of mention is short and for whose shining figure the mantle of explanation is inadequate. It unfolds the allegory of meanings without word and reveals the mysteries of explanation without tongue. It teaches lamentation and mourning to the nightingales of the foliage of separation and absence; instructs them in the rule and ceremony of love and loving, and in the mystery of heart-surrender. It imparts the mode of ravishment and charm to the wonderful flowers of the Rizwan of Nearness and Union, confers the mysteries of truths upon the anemones of the garden of love and deposits its minute allegories and their subtleties in the breasts of the lovers. It hath shown such favor at this hour that the Holy Spirit envies greatly. It hath given to a drop the waves of a sea and endowed a mote with the splendor of a sun. Bounties have reached such a measure that the beetle seeks to attain the musk-sac and the bat hath chosen residence in the face of sunshine. It hath raised the dead from the graves of the body through the breath of life; seated the ignorant in the high station of knowledge and established the unjust upon the summit of justice.

The world of existence is impregnated with all these favors, awaiting the time when the trace of this invisible Providence shall appear in the earth, lead the exhausted athirst to the clear Kawther of the Beloved and enable wanderers in the wilderness of remoteness and death to reach the Tent of Nearness and Life of the Beloved. Who will sow these seeds of holiness in the ground of the heart? And in the garden of whose soul will the anemones of Invisible Realities bloom? In a word; the Sadrat of Love in the Sinai of Love is too intensely enkindled to be quenched and exhausted by waters of explanation. Seas fail to allay the thirst of this fish, and this bird of fire can only abide in the fire of the face of the Beloved. Therefore O brother, light the lamp of Spirit with the oil of Wisdom in the recess of the heart and protect it by the glass of Knowledge, that the breath of polytheistic souls may not extinguish it nor prevent its shining.

Thus have We illumined the Horizon of the Heaven of Utterance with the lights of the Suns of Knowledge and Wisdom, so thy heart may thereby be tranquillized and thou mayst become of those who soar upon the wings of assurance in the sky of the love of their Lord the Merciful!

As to the words—"Then shall appear the sign of the Son of Man in heaven"—He says that after the eclipse of the Sun of Divine Knowledge and the falling of the stars of the established ordinances,—after the darkening of the Moon of Knowledge—which is the Educator of the servants,—and disappearance of the landmarks of guidance and prosperity, after the morn of faithfulness and peace is obscured, then shall the sign of the Son of Man appear in heaven. By "heaven" is meant the phenomenal heaven. For preceding the appearance of that firmament of the Heavens of Justice and the floating of the Ark of Guidance upon the Sea of Grandeur, a star becomes visible in the sky, which announces the manifestation of that "Most Great Orb" to the people of the heavens. Likewise a star appears in the Heaven of Significance, which announces that "Most upright and precious Dawn" to the people of the earth. These two signs have appeared in both the outward heaven and inward heaven preceding the Manifestation of every Prophet, as hath been heard. One was the "Friend of the Merciful" (Abraham). Before the appearance of His Holiness, Nimrod had a dream and summoned the soothsayers. They warned him of the rise of a star in the sky. Likewise a man appeared in the earth who announced the Manifestation of His Holiness Abraham the Prophet.

After Him, was the story of the "Interlocutor of God" (Moses). The soothsayers of that period warned Pharaoh that a star had risen in the sky, indicating the birth of a child in whose hand was his destiny and that of his people. Also a wise man appeared, who in the evenings consoled and assured the children of Israel, announcing good tidings to them, as recorded in the books. If the details of these matters be mentioned, this treatise would become a volume. Moreover We do not wish to cite stories of past occurrences. God testifies that even this explanation is only through great love for your Honor, so that perchance a multitude of the needy ones of earth may arrive at the haven of wealth, a number of ignorant ones may reach the sea of Knowledge, and the athirst for enlightenment may attain to the Salsabile of Wisdom. Otherwise this servant deems engaging in these subjects a great iniquity and accounts it a weighty transgression.

When the Manifestation of Jesus drew nigh, some of the Magi who were aware of the appearance of the star of Jesus in Heaven, followed the trace thereof until they entered the city which was the imperial residence of Herod,—for in those days the rule of those countries was under his control,—saying: "Where is he who was born King of the Jews? For we have seen his star in the east and are come to worship him." After making enquiries, they learned that the child was born in Bethlehem of Judea. This was the sign in the outward heaven.

As to the sign in the inward heaven, that is in the Heaven of Knowledge and Significances;—this was the appearance of John the son of Zachariah, who announced the Manifestation of His Holiness (Jesus) to the people; as it is said: "Verily God announceth to thee, John, who shall acknowledge the Word which cometh from God; an honorable person and one of the righteous" (K. S. 3). By the "Word" is meant His Holiness Jesus, the announcer of whose Manifestation was John. It is also recorded in heavenly tablets: "Johanna was preaching in the wilderness of Judea, saying 'repent, for the Kingdom of Heaven is at hand'" (Matt.) By Johanna is meant John.

Likewise before the appearance of the beauty of Mohammed, the signs in the outward heaven became manifest and the inward signs were four men who successively announced to the people the Manifestation of that Divine Sun upon earth. Rouz-bih surnamed Salman was favored with the honor of serving them. When the time of death came to one, he sent Rouz-bih to the other, until the turn of the fourth arrived. He, at the time of death said: "O Rouzbih, after enshrouding and burying me, go thou to Hijaz where the Mohammedic Sun will rise. To thee be glad tidings of the meeting of His Holiness!"

As to this wonderful and impregnable Cause, most of the astronomers announced the appearance of the star in the phenomenal heaven. Likewise the two brilliant lights—Ahmad and Kazim (may God sanctify their dust)—appeared in the earth.

Consequently it is shown by these expressions that before the coming of each one of the Mirrors of Unity, the signs of that Manifestation appear in the outward heaven as well as in the inward Heaven which is the station of the Sun of Knowledge, the Moon of Wisdom and the Stars of Significances and Utterance. It is the appearance of a perfect man before every Manifestation to train and prepare the servants for the meeting of that Sun of Divinity and Moon of Unity.

As to His words: "And then shall all the tribes of the earth mourn and they shall see the Son of Man coming in the clouds of heaven with power and great glory" (Matt. 24-30)—The purport of this saying is that at that time the people will lament because of the absence of the Sun of Divine Beauty, the Moon of Knowledge and the Stars of Intuitive Wisdom; then it will be witnessed that the Face of the Promised One and the Beauty of the Adored One will descend from heaven riding upon a cloud; that is that Divine Beauty will appear from the Heavens of the Supreme Will, in the human temple. The purpose of "heaven" is none other than to denote the exaltation and loftiness which is the station of the appearance of those Day-springs of Holiness and Dawningplaces of Pre-existence. Although these Ancient Beings outwardly appear from the wombs of mothers, yet in reality they descend from the Heavens of Command; and although they dwell upon the earth, yet they recline upon the couch of Significances; and while walking among the servants, they soar in the skies of Nearness. They journey in the land of Spirit without the motion of foot and fly upward to the summit of Oneness without wing. In every breath they traverse the world of creation east and west, and in every moment pass through the kingdom of the Seen and Unseen. They are established upon the throne of "no employment keepeth Him from doing many things (at the same time)," and they are seated upon the chair of "every day (is) He employed in (some new) work" (K. S. 55). They are sent forth from the loftiness of the power of the King of Pre-existence and from the exaltation of the Will of the Most Great Ruler. Therefore He says He shall "descend from heaven."

The word "heaven" is used in many senses in the utterances of the Suns of Significances; such as the "heaven of Command," the "heaven of Will," the "heaven of Desire," the "heaven of Knowledge," the "heaven of Assurance," the "heaven of Explanation," the "heaven of Epiphany," the "heaven of Concealment," etc. In every instance He intends for the word "heaven" a meaning which can only be comprehended by those who have knowledge of the mysteries of Oneness and have quaffed from the chalices of Eternity. For example, it is said "Your sustenance is in the heaven, and also that which ye are promised" (K. S. 51), although sustenance grows up from the earth. Likewise, "the names come down from heaven,"although they proceed from the tongue of the servants. Shouldst thou make the mirror of heart pure and clear from the dust of prejudice, thou wilt comprehend all the symbols in the sayings of the perfect Word of Divinity in every Manifestation and be informed of the mysteries of Knowledge. But unless thou destroyest with the fire of Severance the veils of learning which are conventional among the servants, thou wilt not attain to the brilliant morn of the Ideal Knowledge.

Knowledge is divided into two kinds: Divine Knowledge and Satanic knowledge. One appears from the inspirations of the Ideal King; the other emanates from the imaginations of darkened souls. The teacher of one is the Exalted God and the teacher of the other is sensual suggestion. The explanation of one is "fear God and God will teach you," and the definition of the other is "knowledge is the greatest veil." The fruits of one tree are patience, longing, wisdom and love, and the fruits of the other are pride, vain-glory and conceit. No scent of these obscure learnings, the darkness of which hath encompassed all regions, is inhaled from what the Masters of Utterance have explained concerning the meaning of Knowledge. The only fruit of this tree is injustice and iniquity, and it yields no crop but malice and hatred. Its fruit is deadly poison and its shadow is a destructive fire. How excellent is the saying, "cling to the hems of passion, cast off modesty, abandon the pathway of the devotees though they may be illustrious."

Consequently the breast must be purified from all that hath been heard and the heart sanctified from all attachments, so that it may become a recipient of the invisible inspiration and a treasury of the mysteries of Supreme Knowledges. Therefore it is said—"The traveller in the White Path and in the Red Support shall never reach his homestead unless he is empty-handed from all that is possessed by the people." This is the condition of the traveller; duly reflect and meditate, that thou mayest be informed of the purpose of the Book, without veil. To resume: We are kept afar from the subject, yet all mention is concerning the subject; and We swear by God that notwithstanding Our desire to abridge and be brief, We find that the reins of the pen slip from the hand. Yet how countless are the pearls still unpierced in the shell of heart and how many are the houris of significances concealed in the chambers of Wisdom, which no one hath ever touched! "which neither man nor genii has defiled" (K. S. 55). Notwithstanding all these explanations, it seems as if not one letter of the purpose hath been mentioned and no sign of the object hath been explained. When will an intimate one be found to don the garb of pilgrimage to the sacred precinct of the Friend and attain to the Caaba of the Desired one? to hear and discover the mysteries of explanation without ear or tongue?

The meaning of "heaven" in the revealed verse is known and understood through these clear, sound and evident explanations. As to the saying that He will descend in a cloud: By "cloud" is meant things contrary to the egotism and desire of men, as mentioned in the formerly quoted verse "Ye therefore, whenever a Messenger cometh unto you with that which your souls desire not, proudly reject him and accuse some of imposture and slay others" (K. S. 2). Such (clouds), for instance, are the changing of ordinances, substitution of laws, removal of customary rules and ceremonies, and pre-eminence of those who become believers among the common people over the learned who deny. Likewise is the appearance of that Eternal Beauty according to human limitations, such as eating, drinking, poverty, riches, glory, abasement, sleeping, waking and similar things which cause people to doubt and which hinder them. All such veils are interpreted as "clouds."

These are the clouds whereby the heavens of the knowledge and wisdom of all in the earth are rent and cloven, as it is said: "On that Day the heaven shall be cloven asunder by the clouds" (K. S. 25).

As clouds prevent the eyes of men from viewing the phenomenal sun, so the above conditions hinder the people from apprehending that Ideal Sun. It is mentioned in the Book and attributed to the tongue of the unbelievers thus—" And they say what kind of a messenger is this? he eateth food and walketh in the streets (as we do); unless an angel be sent down to him and become a (fellow-) preacher with him" (K. S. 25). As those Temples of Holiness were subject to outward indigence and adversity and also to natural and bodily necessities, such as hunger, diseases and incidental happenings, the people would become bewildered in saharas of doubt and suspicion and in deserts of imagination and perplexity, (wondering) how could one come from God, claim predominance over all in the earth and ascribe to Himself the motive of the creation of beings as He hath said,—"^[11]Were it not for thee, I would not have created the firmaments,"—and yet be afflicted by such trifling matters. For it is heard how every Prophet and his companions suffered adversities such as indigence, diseases and contempt; how the heads of their followers were sent as presents in the cities; how they were prevented from that whereunto they were commanded, and each of them suffered by the hand of the enemies of religion, to such an extent that the latter inflicted upon them whatever they desired.

It is evident that the changes and alterations effected during every Manifestation are the dark cloud which prevents the eye of the servants' knowledge from knowing that Divine Sun which shines forth from the Day-spring of Deity. When the servants who have continued for years to imitate the religion of their ancestors and who have been brought up in its established ceremonies and customs, suddenly find one who hath been among them, their equal in all the human limitations, abolishing those religious ordinances in which they have been trained for successive centuries and the contradictor and denier of which they consider as infidel, impious and profligate,—such circumstances naturally constitute a veil and cloud for those whose hearts have not tasted the Salsabile of Severance nor drunk from the Kawther of Knowledge. As soon as they hear these things, they become so veiled from the comprehension of that Sun, that they declare Him as infidel and condemn Him to death, without appeal. This hath been witnessed since the earliest centuries and is also seen in this time. Therefore an effort should be made that through the Invisible Assistance we may not be prevented by similar dark veils and the cloud of Divine tests from beholding that shining Beauty; that we may know Him in Himself, and if we seek any proof, we may be satisfied with one evidence and argument, in order that we may attain to the fountain of the Infinite Bounty before which all bounties are accounted as nothing; and not to oppose Him every day by an imagination nor by clinging to a fancy.

Praise be to God! Although these things have been formerly announced with wonderful symbols and references, so that all the people might know and not be deprived of the Ocean of Oceans of Bounties in this day, yet the matter hath happened as witnessed.

Similar texts are also revealed in the Koran saying—"Do (the infidels) expect less than that God should come down to them overshadowed with clouds, and the angels also" (K. S. 2)? Some of the outwardly learned have considered this verse to be a sign of an imaginary resurrection day which they have understood, although the same statement is recorded in most of the Heavenly Books and is spoken of in all passages in connection with the signs of the subsequent Manifestation, as formerly mentioned.

Likewise it is said "The day (whereon) the heaven shall produce a visible smoke which shall cover mankind; this will be a tormenting punishment" (K. S. 44). The Lord of Might hath made all these conditions which are contrary to impure souls and opposed to the desire of people, as a test and standard by which He tries His servants and distinguishes the righteous from the wicked, the believer from the denier; as already stated. In this verse He hath interpreted the supersedure, abolition and removal of customary ceremonies and the destruction of established standards to mean the "smoke." Is there any smoke greater than this which hath enshrouded the people and is such a torment to them that do what they will they are not able to remove it but suffer a new punishment every moment, from the fire of self? When they hear that this wonderful and Divine Cause and this irrefutable and eternal Command hath appeared throughout the earth and is advancing every day, a new fire is enkindled in their hearts; and whenever they witness the power, devotion and firmness of the followers who are day by day becoming more stanch and steadfast through the Providence of God, a new trouble arises in their souls.

Praise be to God, that in these days the dominion of God hath so prevailed that they dare not speak, and if they meet with one of the followers of God who freely and voluntarily sacrifices a hundred thousand lives in the path of the Beloved, they profess faith through fear, but in private, engage in cursing and execration; as it is said "And when they meet you, they say, 'We believe'; but when they assemble privately together, they bite their finger tips because of their wrath against you. Say (unto them), die in your wrath; verily God knoweth the innermost part of your breasts" (K. S. 3).

Before long thou shalt find the standards of Divine power hoisted in all regions and see the signs of His sovereignty and dominion manifested in all lands.

To resume: as most of the divines have not comprehended these verses and are not informed of the purport of " resurrection," they unwittingly interpret them to denote the imaginary resurrection. The One God testifies that with a little perception they may understand all the subjects intended, through the interpretation of these two verses, and attain to the brilliant morn of assurance through the Providence of the Merciful.

Thus doth the Dove of Eternity sing unto thee upon the twigs of the Sadrat of El-Baha that perchance thou mayest walk in the pathway of Knowledge and Wisdom, through the permission of God.

As to His saying: "And will send His angels, etc.": These "angels" are souls who through spiritual power have burned human qualities by the fire of Divine Love and become characterized with the attributes of the Exalted Ones and Cherubim. His Holiness Sadik (the sixth Imam) hath said concerning Cherubim: "They are a multitude of our Shi'ite followers, behind the Throne." Although by the words "behind the Throne" many meanings are intended, both outwardly and inwardly, yet in one sense it indicates that no true Shi'ite exists. For he hath said in another place, "A true believer is likened unto the philosopher's stone;" then he asked the listener, "Have you ever seen the philosopher's stone?" See how this symbolical statement, which is more eloquent than a clear explanation, indicates that a true believer doth not exist. This is the saying of Sadik. Consider how many are the unjust people who have not inhaled the fragrance of faith, yet they attribute unbelief to those through whose sayings faith is verified.

To resume; as these holy beings are sanctified and purified from human inclinations, have become endowed with the attributes of the Spiritual Ones and qualified with the characteristics of the Holy Ones, the name "angel" is applied to them. In brief, this is the meaning of these words, every particular of which hath been explained in clear evidences, sound proofs and manifest arguments.

As the people of Jesus did not attain to these meanings and these signs did not outwardly come to pass as they and their divines understood, they have not believed in the Holy Manifestations from that day until the present; therefore they have been deprived of all the sacred bounties and veiled from the wonderful Words of eternity. This is the condition of these servants in this Day of Resurrection. They have not even understood that if in any age the signs of a Manifestation were to appear in the phenomenal world in conformity with that which is recorded in the traditions, no one would dare deny or oppose them nor could the pious and the unjust, the sinner and the righteous, be distinguished. Be just; for instance, if these statements recorded in the Gospel be literally fulfilled, and angels descend with Jesus the Son of Mary from the phenomenal heaven in a cloud, who would dare to deny and who would be able to reject or dispute? Nay rather, such agitation would suddenly seize upon the people of earth that they would be unable to speak a word, much less to deny or accept.

It was owing to the non-comprehension of these meanings that a number of the Christian clergy disputed with His Holiness (Mohammed), saying, "If thou art that promised Prophet, why are not those angels with thee which are recorded in our Book and which were to come with the promised Beauty, to assist Him in His Cause and threaten the servants? "Thus the Lord of Might hath recorded their statement "Why then should not angels descend to him and threaten with him" (K. S. 25)? The purport of this is, "why hath no angel been sent down with Mohammed to warn and threaten people?"

Such contradictions and oppositions have been among the people in every age and cycle. They have ever been occupied with vain sayings, that a certain sign hath not appeared and another hath not come to pass. Such diseases affected them only because of adherence to the divines of the age in their approval or denial of these pure Essences and Divine Temples. The divines being submerged in selfish conditions and engaged in paltry and evanescent affairs, found these Immortal Suns contrary to their learning and understanding and opposed to their judgment and decision. They also interpreted and explained the meanings of the Divine words and the traditions and records of the "Letters of Unity" literally, according to their own understanding. So they bereft and deprived both themselves and the people from the shower of Divine Grace and Mercy. Yet they acknowledge the well-known tradition which says "Our Word is arduous and intricate." It is also said in another place, "Verily our matter is arduous and intricate; no one can bear it except an angel of Nearness, a Prophet sent^[12] or a servant whose heart God hath tested for faith." They know to a certainty that none of these three is true concerning them. As to the first two, this is clear; as to the third, they have never been proof against the tests of God, and at the appearance of the Divine Touchstone they showed forth nothing but alloy.

Praise be to God! Notwithstanding their knowledgment of this tradition, these divines, who are still in uncertainty and doubt regarding religious questions, nevertheless claim knowledge of the abstruse questions of Divine principles and the essential mysteries of the Words of Holiness. They assert that such and such a tradition which is one of the signs of the appearance of Gha'im (Mahdi), is not yet fulfilled, while they have not apprehended a scent of the meanings of traditions; unconscious that all the signs have appeared, that the "bridge of the Command" is extended and that the faithful are crossing it with the swiftness of lightning; while they are still expecting the appearance of the signs. Say, O Concourse of the ignorant, await ye, even as those before ye are awaiting!

Were one to question them concerning the fact that among the signs of the manifestation of subsequent Prophets recorded in the verses of former Books, some relate to the appearance and rise of the Mohammedic Sun already mentioned; and as none of these signs hath literally come to pass, therefore by what proof and argument do they reject the Christians and similar nations, and declare them as infidels? finding themselves unable to answer, they cling to this, that these Books have been interpolated and that they are not and have not been from God; although the words of the verse testify to its being from God. The tenor of this same verse is also in the Koran; were ye of those who know! Truly I say, during this time they have not understood what is meant by interpolation.

Yea, in the revealed verses and in the utterances of the Ahmadic Mirrors (Imams), there is mention made of "alteration by the self-exalting ones" and "interpolation by the proud ones;" but these are spoken of in connection with special instances. Among them is the story of Ibn-Souria (a Jewish Rabbi). When the people of Khaibar questioned the Point of the Koran (Mohammed) concerning the sentence against adultery committed between a married man and a married woman, 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 cloud, delivered you from Pharaoh and his people and exalted you above 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 Nebuchadnezzar burned Jerusalem and put the Jews to death, only a small number survived. The divines of that age, considering the small number of the Jews and the multitude of the Amalekites, assembled in consultation and concluded that should they act according to the decree of the Pentateuch, even those who had escaped from the hand of Nebuchadnezzar would be destroyed by the verdict of the Book. For this reason they entirely set aside the death penalty."

Meanwhile Gabriel descended to His enlightened heart and submitted this verse, "They have transposed words from one place to another" (K. S. 4).

This is one of the instances. In this place, by "transposition" is not meant what these worthless creatures have understood, for some say that the Jewish and Christian divines have effaced from the Book the verses referring to the Mohammedic Countenance and have inserted others which are contrary to them. This is extremely insignificant and unreal. Can a man who believes in a Book, knowing it to be from God, mutilate it? Moreover the Bible was in existence over all the earth and not confined to Mecca and Medina, that it could be changed or altered. Nay rather, by "transposition" is intended that in which the divines of the Koran are engaged to-day, that is, interpreting and explaining the Book according to their inclination and desire. As the Jews in the Day of His Holiness (Mohammed) interpreted the verses of the Pentateuch which pointed to His Manifestation according to their own desire and were not satisfied with His explanation, therefore the decree of transposition emanated concerning them. It is likewise seen in this day that the adherents of the Koran have transposed the verses of the Book concerning the signs of the Manifestation and interpret them in conformity with their own wish and inclination.

In another place it is said: "Yet a part of them heard the word of God and then perverted it after understanding it, while they knew" (K. S. 2). This verse also indicates transposition of the meanings of the Divine words and not the effacement of the words themselves, as is evidenced by the verse quoted and as understood by right minds.

In another place it is said: "And woe unto those who transcribe (corruptly) the Book with their (own) hands and then say 'this is from God;' that they may sell it for a small price" (K. S. 2) .

This verse was revealed respecting the Jewish men of learning and prominence because those divines, to please the rich and receive worldly emoluments from them, also to display their rancor and unbelief, wrote many documents refuting His Holiness, wherein they presented arguments the mention of which is not allowable here; asserting that these arguments were founded upon the books of the Pentateuch.

In similar manner it is seen in this day how much the ignorant divines of the age have written in refutation of this wonderful Cause, imagining that these calumnies are in conformity with the verses of the Book and in harmony with the words of the Possessors of Understanding.

To resume: The purpose of these explanations is that if they say these signs mentioned in the Gospel were transposed and thus reject them, clinging to verses and traditions, be ye informed that this is downright falsehood and sheer calumny.

Yea; transposition according to the sense already mentioned is alluded to in specific places. We have spoken of some of them that it may be known and demonstrated to every discerning man that even the outward learnings are possessed by some of the illiterate ones of God, and in order that contradictors may not oppose nor have in mind that a certain verse indicates transposition but that We have refrained from mentioning these points and subjects through lack of information. Furthermore most of the verses which indicate transposition have been revealed respecting the Jews, were ye to roam in the islands of the Knowledge of the Koran.

It is also heard from some of the ignorant ones of the earth that the Heavenly Gospel is not in the hands of the Christians, but hath ascended to heaven heedless that by this statement they impute the utmost injustice and tyranny to God the Exalted (Lofty and Glorified is He!). If after the Sun of the Beauty of Jesus disappeared from among the people and ascended to the fourth heaven, the Book of God (Exalted is His Praise!) which is His greatest evidence to His creatures—should also disappear, to what would the people adhere from the time of Jesus until the rise of the Mohammedic Sun? And to what Command should they submit? Moreover how could they be the object of the vengeance of the Real Avenger and how could the punishment and scourges of the Ideal King fall upon them? Furthermore this would necessitate the cessation of the bounty of the Bountiful One and closing of the door of mercy of the King of Creation. We seek refuge in God from what the servants imagine concerning Him! Exalted is He above what they know!

O revered one! In this eternal morning wherein the lights of "God is the Light of the heavens and earth" (K. S. 24) have encompassed all the world, and the tent of the preservation and protection of "God willeth no other than Himself to perfect His Light" (K. S. 9) is erected, and the Hand of Power of "in His Hand is the Kingdom of all things "is outstretched and raised,—loins of endeavor should be firmly girded that we may perchance enter the Holy City of " Verily we are of God," through the favor and beneficence of God, and abide in the exalted stations of "and to Him we do return."

Please God, thou shouldst purify the eye of heart from the beckonings of water and clay, that thou mayest comprehend the infinite degrees of Knowledge and realize that God is too manifest for thee to cling to any evidence or need any proof to demonstrate His Being.

O questioning lover! If thou dost soar in the holy atmosphere of Spirit, thou wilt see the True One so manifest above all things that thou wilt find naught else save Him. "There was God and nothing with Him." This condition is sanctified above demonstration by any proof or being shown by any argument. If thou dost traverse the sacred space of Truth, (thou wilt behold) all things renowned through His Distinction, while He hath been and will be known in Himself. If thou art abiding in the ground of argument, then be satisfied with that which is said by Himself: "Is it not sufficient for them that We have sent down unto thee the Book" (K. S. 29)? This is the evidence which He hath Himself established; greater proof than this there is none nor ever will be. "His verses are His proof and His Being is His argument."

At this time, We beseech the people of the Beyan, its wise men, sages, learned and witnesses, not to forget the Commandments of God as mentioned in the Book and to look always toward the Origin of the matter, lest at the time of the Manifestation of that Essence of Essences, Truth of Truths and Light of Lights, they may cling to some of the verses of the Book and inflict upon Him that which was inflicted in the cycle of the Koran. For that King of Divinity hath power to take life from the whole Beyan and its people, by a single letter of His Own wonderful Words; or bestow upon them all a wonderful preexistent Life by a single letter, and resuscitate and send them forth from the graves of egotism and desire. Be attentive and watchful, for all must end in belief in Him and in attaining His Days and Meeting. "Righteousness is not turning your faces toward the east and the west; but righteous is he who believes in God and in the Last Day" (K. S. 2). Hear ye, O people of the Beyan, that which We exhort ye in Truth, that perchance ye may dwell in the shadow extended in the Days of God!

1. Veils intervening between man and the Truth of God, which must be rent before the real light of that Truth is seen. One of these veils is literal interpretation of the Divine Texts preventing true understanding of Revelation, such as the statement of the ascent of Christ into Heaven, His descent, the station of Mohammed as the “Seal of the Prophets,” etc.
2. "Bada" literally signifies "appearing in the mind," but in this connection it means the failing of fulfilment of a prophetic announcement, due to the change of Divine purpose.
3. Unbelievers in the time of Moses.
4. Tribes of Israel.
5. The passage is quoted by Baha’u’llah in Arabic and interpreted in Persian.
6. "Ahmad" was one of the titles of Mohammed.
7. A Prophet and His immediate successors; as Christ and His disciples, et. al.
8. "Lamentation." Written by Ali.
9. Camphor, a fountain in Paradise.
10. The direction toward which the face must be turned when praying.
11. Tradition, citing the words of God to Mohammed.
12. A Prophet to whim a Book was revealed.