The Kitab-i-Iqan Part 7

The divine call of the celestial Herald from beyond the Veil of Glory, summoning mankind to renounce utterly all the things to which they cleave, is repugnant to their desire; and this is the cause of the bitter trials and violent commotions which have occurred. Consider the way of the people. They ignore these well-founded traditions, all of which have been fulfilled, and cling unto those of doubtful validity, and ask why these have not been fulfilled. And yet, those things which to them were inconceivable have been made manifest. The signs and tokens of the Truth shine even as the midday sun, and yet the people are wandering, aimlessly and perplexedly, in the wilderness of ignorance and folly. Notwithstanding all the verses of the Qur'an, and the recognized traditions, which are all indicative of a new Faith, a new Law, and a new Revelation, this generation still waiteth in expectation of beholding the promised One who should uphold the Law of the Mu?ammadan Dispensation. The Jews and the Christians in like manner uphold the same contention.

Among the utterances that foreshadow a new Law and a new Revelation are the pa.s.sages in the "Prayer of Nudbih": "Where is He Who is preserved to renew the ordinances and laws? Where is He Who hath the authority to transform the Faith and the followers thereof?" He hath, likewise, revealed in the Ziyarat:(181) "Peace be upon the Truth made new."

Abu-'Abdi'llah, questioned concerning the character of the Mihdi, answered saying: "He will perform that which Mu?ammad, the Messenger of G.o.d, hath performed, and will demolish whatever hath been before Him even as the Messenger of G.o.d hath demolished the ways of those that preceded Him."

Behold, how, notwithstanding these and similar traditions, they idly contend that the laws formerly revealed, must in no wise be altered. And yet, is not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself both outwardly and inwardly, that shall affect both its inner life and external conditions? For if the character of mankind be not changed, the futility of G.o.d's universal Manifestations would be apparent. In the "Avalim," an authoritative and well-known book, it is recorded: "A Youth from Bani-Hashim shall be made manifest, Who will reveal a new Book and promulgate a new law;" then follow these words: "Most of His enemies will be the divines." In another pa.s.sage, it is related of ?adiq, son of Mu?ammad, that he spoke the following: "There shall appear a Youth from Bani-Hashim, Who will bid the people plight fealty unto Him. His Book will be a new Book, unto which He shall summon the people to pledge their faith. Stern is His Revelation unto the Arab. If ye hear about Him, hasten unto Him." How well have they followed the directions of the Imams of the Faith and Lamps of cert.i.tude! Although it is clearly stated: "Were ye to hear that a Youth from Bani-Hashim hath appeared, summoning the people unto a new and Divine Book, and to new and Divine laws, hasten unto Him,"

yet have they all declared that Lord of being an infidel, and p.r.o.nounced Him a heretic. They hastened not unto that Hashimite Light, that divine Manifestation, except with drawn swords, and hearts filled with malice.

Moreover, observe how explicitly the enmity of the divines hath been mentioned in the books. Notwithstanding all these evident and significant traditions, all these unmistakable and undisputed allusions, the people have rejected the immaculate Essence of knowledge and of holy utterance, and have turned unto the exponents of rebellion and error. Despite these recorded traditions and revealed utterances, they speak only that which is prompted by their own selfish desires. And should the Essence of Truth reveal that which is contrary to their inclinations and desires, they will straightway denounce Him as an infidel, and will protest saying: "This is contrary to the sayings of the Imams of the Faith and of the resplendent lights. No such thing hath been provided by our inviolable Law." Even so in this day such worthless statements have been and are being made by these poor mortals.

And now, consider this other tradition, and observe how all these things have been foretold. In "Arba'in" it is recorded: "Out of Bani-Hashim there shall come forth a Youth Who shall reveal new laws. He shall summon the people unto Him, but none will heed His call. Most of His enemies will be the divines. His bidding they will not obey, but will protest saying: 'This is contrary to that which hath been handed down unto us by the Imams of the Faith.'" In this day, all are repeating these very same words, utterly unaware that He is established upon the throne of "He doeth whatsoever He willeth," and abideth upon the seat of "He ordaineth whatsoever He pleaseth."

No understanding can grasp the nature of His Revelation, nor can any knowledge comprehend the full measure of His Faith. All sayings are dependent upon His sanction, and all things stand in need of His Cause.

All else save Him are created by His command, and move and have their being through His law. He is the Revealer of the divine mysteries, and the Expounder of the hidden and ancient wisdom. Thus it is related in the "Biharu'l-Anvar," the "Avalim," and the "Yanbu'" of ?adiq, son of Mu?ammad, that he spoke these words: "Knowledge is twenty and seven letters. All that the Prophets have revealed are two letters thereof. No man thus far hath known more than these two letters. But when the Qa'im shall arise, He will cause the remaining twenty and five letters to be made manifest." Consider; He hath declared Knowledge to consist of twenty and seven letters, and regarded all the Prophets, from Adam even unto the "Seal," as Expounders of only two letters thereof and of having been sent down with these two letters. He also saith that the Qa'im will reveal all the remaining twenty and five letters. Behold from this utterance how great and lofty is His station! His rank excelleth that of all the Prophets, and His Revelation transcendeth the comprehension and understanding of all their chosen ones. A Revelation, of which the Prophets of G.o.d, His saints and chosen ones, have either not been informed, or which, in pursuance of G.o.d's inscrutable Decree, they have not disclosed,-such a Revelation these mean and depraved people have sought to measure with their own deficient minds, their own deficient learning and understanding. Should it fail to conform to their standards, they straightway reject it. "Thinkest thou that the greater part of them hear or understand? They are even like unto the brutes! yea, they stray even further from the path!"(182)

How, We wonder, do they explain the aforementioned tradition, a tradition which, in unmistakable terms, foreshadoweth the revelation of things inscrutable, and the occurrence of new and wondrous events in His day?

Such marvellous happenings kindle so great a strife amongst the people, that all the divines and doctors sentence Him and His companions to death, and all the peoples of the earth arise to oppose Him. Even as it hath been recorded in the "Kafi," in the tradition of Jabir, in the "Tablet of Fatimih," concerning the character of the Qa'im: "He shall manifest the perfection of Moses, the splendour of Jesus, and the patience of Job. His chosen ones shall be abased in His day. Their heads shall be offered as presents even as the heads of the Turks and the Daylamites. They shall be slain and burnt. Fear shall seize them; dismay and alarm shall strike terror into their hearts. The earth shall be dyed with their blood. Their womenfolk shall bewail and lament. These indeed are my friends!" Consider, not a single letter of this tradition hath remained unfulfilled. In most of the places their blessed blood hath been shed; in every city they have been made captives, have been paraded throughout the provinces, and some have been burnt with fire. And yet no one hath paused to reflect that if the promised Qa'im should reveal the law and ordinances of a former Dispensation, why then should such traditions have been recorded, and why should there arise such a degree of strife and conflict that the people should regard the slaying of these companions as an obligation imposed upon them, and deem the persecution of these holy souls as a means of attaining unto the highest favour?

Moreover, observe how these things that have come to pa.s.s, and the acts which have been perpetrated, have all been mentioned in former traditions.

Even as it hath been recorded in the "Rawdiy-i-Kafi," concerning "Zawra."

In the "Rawdiy-i-Kafi" it is related of Mu'aviyih, son of Vahhab, that Abu-'Abdi'llah hath spoken: "Knowest thou Zawra?" I said: "May my life be a sacrifice unto thee! They say it is Baghdad." "Nay," he answered. And then added: "Hast thou entered the city of Rayy?",(183) to which I made reply: "Yea, I have entered it." Whereupon, He enquired: "Didst thou visit the cattle-market?" "Yea," I answered. He said: "Hast thou seen the black mountain on the right hand side of the road? The same is Zawra. There shall eighty men, of the children of certain ones, be slain, all of whom are worthy to be called caliphs." "Who will slay them?" I asked. He made reply: "The children of Persia!"

Such is the condition and fate of His companions which in former days hath been foretold. And now observe how, according to this tradition, Zawra is no other but the land of Rayy. In that place His companions have been with great suffering put to death, and all these holy beings have suffered martyrdom at the hand of the Persians, as recorded in the tradition. This thou hast heard, and unto it all testify. Wherefore, then, do not these grovelling, worm-like men pause to meditate upon these traditions, all of which are manifest as the sun in its noon-tide glory? For what reason do they refuse to embrace the Truth, and allow certain traditions, the significance of which they have failed to grasp, to withhold them from the recognition of the Revelation of G.o.d and His Beauty, and to cause them to dwell in the infernal abyss? Such things are to be attributed to naught but the faithlessness of the divines and doctors of the age. Of these, ?adiq, son of Mu?ammad, hath said: "The religious doctors of that age shall be the most wicked of the divines beneath the shadow of heaven. Out of them hath mischief proceeded, and unto them it shall return."

We entreat the learned men of the Bayan not to follow in such ways, not to inflict, at the time of Mustaghath, upon Him Who is the divine Essence, the heavenly Light, the absolute Eternity, the Beginning and the End of the Manifestations of the Invisible, that which hath been inflicted in this day. We beg them not to depend upon their intellect, their comprehension and learning, nor to contend with the Revealer of celestial and infinite knowledge. And yet, notwithstanding all these admonitions, We perceive that a one-eyed man, who himself is the chief of the people, is arising with the utmost malevolence against Us. We foresee that in every city people will arise to suppress the Blessed Beauty, that the companions of that Lord of being and ultimate Desire of all men will flee from the face of the oppressor and seek refuge from him in the wilderness, whilst others will resign themselves and, with absolute detachment, will sacrifice their lives in His path. Methinks We can discern one who is reputed for such devoutness and piety that men deem it an obligation to obey him, and to whose command they consider it necessary to submit, who will arise to a.s.sail the very root of the divine Tree, and endeavour to the uttermost of his power to resist and oppose Him. Such is the way of the people!

We fain would hope that the people of the Bayan will be enlightened, will soar in the realm of the spirit and abide therein, will discern the Truth, and recognize with the eye of insight dissembling falsehood. In these days, however, such odours of jealousy are diffused, that-I swear by the Educator of all beings, visible and invisible-from the beginning of the foundation of the world-though it hath no beginning-until the present day, such malice, envy, and hate have in no wise appeared, nor will they ever be witnessed in the future. For a number of people who have never inhaled the fragrance of justice, have raised the standard of sedition, and have leagued themselves against Us. On every side We witness the menace of their spears, and in all directions We recognize the shafts of their arrows. This, although We have never gloried in any thing, nor did We seek preference over any soul. To everyone We have been a most kindly companion, a most forbearing and affectionate friend. In the company of the poor We have sought their fellowship, and amidst the exalted and learned We have been submissive and resigned. I swear by G.o.d, the one true G.o.d! grievous as have been the woes and sufferings which the hand of the enemy and the people of the Book inflicted upon Us, yet all these fade into utter nothingness when compared with that which hath befallen Us at the hand of those who profess to be Our friends.

What more shall We say? The universe, were it to gaze with the eye of justice, would be incapable of bearing the weight of this utterance! In the early days of Our arrival in this land, when We discerned the signs of impending events, We decided, ere they happened, to retire. We betook Ourselves to the wilderness, and there, separated and alone, led for two years a life of complete solitude. From Our eyes there rained tears of anguish, and in Our bleeding heart there surged an ocean of agonizing pain. Many a night We had no food for sustenance, and many a day Our body found no rest. By Him Who hath My being between His hands! notwithstanding these showers of afflictions and unceasing calamities, Our soul was wrapt in blissful joy, and Our whole being evinced an ineffable gladness. For in Our solitude We were unaware of the harm or benefit, the health or ailment, of any soul. Alone, We communed with Our spirit, oblivious of the world and all that is therein. We knew not, however, that the mesh of divine destiny exceedeth the vastest of mortal conceptions, and the dart of His decree transcendeth the boldest of human designs. None can escape the snares He setteth, and no soul can find release except through submission to His will. By the righteousness of G.o.d! Our withdrawal contemplated no return, and Our separation hoped for no reunion. The one object of Our retirement was to avoid becoming a subject of discord among the faithful, a source of disturbance unto Our companions, the means of injury to any soul, or the cause of sorrow to any heart. Beyond these, We cherished no other intention, and apart from them, We had no end in view.

And yet, each person schemed after his own desire, and pursued his own idle fancy, until the hour when, from the Mystic Source, there came the summons bidding Us return whence We came. Surrendering Our will to His, We submitted to His injunction.

What pen can recount the things We beheld upon Our return! Two years have elapsed during which Our enemies have ceaselessly and a.s.siduously contrived to exterminate Us, whereunto all witness. Nevertheless, none amongst the faithful hath risen to render Us any a.s.sistance, nor did any one feel inclined to help in Our deliverance. Nay, instead of a.s.sisting Us, what showers of continuous sorrows, their words and deeds have caused to rain upon Our soul! Amidst them all, We stand, life in hand, wholly resigned to His will; that perchance, through G.o.d's loving kindness and His grace, this revealed and manifest Letter may lay down His life as a sacrifice in the path of the Primal Point, the most exalted Word. By Him at Whose bidding the Spirit hath spoken, but for this yearning of Our soul, We would not, for one moment, have tarried any longer in this city.

"Sufficient Witness is G.o.d unto Us." We conclude Our argument with the words: "There is no power nor strength but in G.o.d alone." "We are G.o.d's, and to Him shall we return."

They that have hearts to understand, they that have quaffed the Wine of love, who have not for one moment gratified their selfish desires, will behold, resplendent as the sun in its noon-tide glory, those tokens, testimonies, and evidences that attest the truth of this wondrous Revelation, this transcendent and divine Faith. Reflect, how the people have rejected the Beauty of G.o.d, and have clung unto their covetous desires. Notwithstanding all these consummate verses, these unmistakable allusions, which have been revealed in the "Most weighty Revelation," the Trust of G.o.d amongst men, and despite these evident traditions, each more manifest than the most explicit utterance, the people have ignored and repudiated their truth, and have held fast to the letter of certain traditions which, according to their understanding, they have found inconsistent with their expectations, and the meaning of which they have failed to grasp. They have thus shattered every hope, and deprived themselves of the pure wine of the All-Glorious, and the clear and incorruptible waters of the immortal Beauty.

Consider, that even the year in which that Quintessence of Light is to be made manifest hath been specifically recorded in the traditions, yet they still remain unmindful, nor do they for one moment cease to pursue their selfish desires. According to the tradition, Mufaddal asked ?adiq saying: "What of the sign of His manifestation, O my master?" He made reply: "In the year sixty, His Cause shall be made manifest, and His Name shall be proclaimed."

How strange! Notwithstanding these explicit and manifest references these people have shunned the Truth. For instance, mention of the sorrows, the imprisonment and afflictions inflicted upon that Essence of divine virtue hath been made in the former traditions. In the "Bihar" it is recorded: "In our Qa'im there shall be four signs from four Prophets, Moses, Jesus, Joseph, and Mu?ammad. The sign from Moses, is fear and expectation; from Jesus, that which was spoken of Him; from Joseph, imprisonment and dissimulation; from Mu?ammad, the revelation of a Book similar to the Qur'an." Notwithstanding such a conclusive tradition, which in such unmistakable language hath foreshadowed the happenings of the present day, none hath been found to heed its prophecy, and methinks none will do so in the future, except him whom thy Lord willeth. "G.o.d indeed shall make whom He will to hearken, but We shall not make those who are in their graves to hearken."

It is evident unto thee that the Birds of Heaven and Doves of Eternity speak a twofold language. One language, the outward language, is devoid of allusions, is unconcealed and unveiled; that it may be a guiding lamp and a beaconing light whereby wayfarers may attain the heights of holiness, and seekers may advance into the realm of eternal reunion. Such are the unveiled traditions and the evident verses already mentioned. The other language is veiled and concealed, so that whatever lieth hidden in the heart of the malevolent may be made manifest and their innermost being be disclosed. Thus hath ?adiq, son of Mu?ammad, spoken: "G.o.d verily will test them and sift them." This is the divine standard, this is the Touchstone of G.o.d, wherewith He proveth His servants. None apprehendeth the meaning of these utterances except them whose hearts are a.s.sured, whose souls have found favour with G.o.d, and whose minds are detached from all else but Him.

In such utterances, the literal meaning, as generally understood by the people, is not what hath been intended. Thus it is recorded: "Every knowledge hath seventy meanings, of which one only is known amongst the people. And when the Qa'im shall arise, He shall reveal unto men all that which remaineth." He also saith: "We speak one word, and by it we intend one and seventy meanings; each one of these meanings we can explain."

These things We mention only that the people may not be dismayed because of certain traditions and utterances, which have not yet been literally fulfilled, that they may rather attribute their perplexity to their own lack of understanding, and not to the non-fulfilment of the promises in the traditions, inasmuch as the meaning intended by the Imams of the Faith is not known by this people, as evidenced by the traditions themselves.

The people, therefore, must not allow such utterances to deprive them of the divine bounties, but should rather seek enlightenment from them who are the recognized Expounders thereof, so that the hidden mysteries may be unravelled, and be made manifest unto them.

We perceive none, however, amongst the people of the earth who, sincerely yearning for the Truth, seeketh the guidance of the divine Manifestations concerning the abstruse matters of his Faith. All are dwellers in the land of oblivion, and all are followers of the people of wickedness and rebellion. G.o.d will verily do unto them that which they themselves are doing, and will forget them even as they have ignored His Presence in His day. Such is His decree unto those that have denied Him, and such will it be unto them that have rejected His signs.

We conclude Our argument with His words-exalted is He-"And whoso shall withdraw from the remembrance of the Merciful, We will chain a Satan unto him, and he shall be his fast companion."(184) "And whoso turneth away from My remembrance, truly his shall be a life of misery."(185)

Thus hath it been revealed aforetime, were ye to comprehend.

Revealed by the "Ba'" and the "Ha."(186)

Peace be upon him that inclineth his ear unto the melody of the Mystic Bird calling from the Sadratu'l-Muntaha!

Glorified be our Lord, the Most High!

END

FOOTNOTES

1 Qur'an 36:30.

2 Qur'an 40:5.

3 Qur'an 11:38.

4 Qur'an 71:26.

5 Qur'an 29:2.

6 Qur'an 35:39.

7 Qur'an 11:61, 62.

8 Abraham.

9 Qur'an 40:28.

10 Qur'an 11:21.

11 Qur'an 2:87.

12 Qur'an 3:70.

13 Qur'an 3:71.

14 Qur'an 3:99.

15 Qur'an 3:7.

16 Qur'an 76:9.

17 Qur'an 5:117.