BB00066: Dala’il-i-Sab’ih (The Seven Proofs—Arabic)

Part 1: “In the Name of God, the Single…”

In the Name of God, the Single, the Single! In the Name of God, the Alone, the Alone! In the Name of God, the Unique, the Unique! In the Name of God, the Peerless, the Peerless! In the Name of God, the Solitary, the Solitary! In the Name of God, the Incomparable, the Incomparable! In the Name of God, the One, the Singular! In the Name of God, the One, the Unmatched! In the Name of God, the Single, the Most Single! In the Name of God, the One, the Pre-existent! In the Name of God, the Most Single, the Most Single! In the Name of God, the All-Solitary, the All-Solitary! In the Name of God, the One, the Dual One! In the Name of God, the One, the Most Distinguished! In the Name of God, the One, the Most Singular!

Through God, the One, the Single! Through God, the One, the Alone! Through God, the One, the Unique! Through God, the One, the Peerless! Through God, the One, the Solitary! Through God, the One, the Unmatched! Through God, the One, the Most Single! Through God, the One, the Pre-existent! Through God, the Most Single, the Most Single! Through God, the All-Solitary, the All-Solitary! Through God, the One, the Dual One! Through God, the One, the Most Distinguished! Through God, the One, the Most Singular!

Say: O God! Verily Thou art the Peerless One of the heavens and the earth and whatsoever lieth between them. Thou givest singleness unto whomsoever Thou willest, and takest it from whomsoever Thou willest. Thou exaltest whomsoever Thou willest, and abasest whomsoever Thou willest. Thou strengthenest whomsoever Thou willest, and weakenest whomsoever Thou willest. Thou aidest whomsoever Thou willest, and forsakest whomsoever Thou willest. Thou enrichest whomsoever Thou willest, and impoverishest whomsoever Thou willest. Within Thy grasp is the kingdom of all things. Thou createst what Thou willest, how Thou willest, through what Thou willest, for what Thou willest, from what Thou willest. Verily, Thou art powerful over whatsoever Thou willest. Say: O God! Verily Thou art the Supreme One of the heavens and the earth and whatsoever lieth between them. Thou createst what Thou willest by Thy command. Verily, Thou art the Most Single of the singles. Say: O God! Verily Thou art the Supreme One of the supreme ones. Thou givest oneness unto whomsoever Thou willest, and takest it from whomsoever Thou willest. Thou ordainest what Thou willest, how Thou willest, for what Thou willest, through what Thou willest. Verily, Thou art powerful over whatsoever Thou willest.

Say: God is Single above every possessor of singleness. No one in the heavens or on earth or between them can prevent the Sovereign King from exercising His sovereignty over His creation, for verily He hath been and ever shall be alone, singular, and unique. Say: God stands peerless above all who claim uniqueness. None in the heavens or on earth or between them can prevent the One, the Unique, from exercising His matchless sovereignty. Verily He hath ever been alone, singular and unique. Unto God belong the singular ones of the heavens and earth and whatsoever is between them, and God is the One, the Single, the Peerless. Unto God belong the unique ones of the heavens and earth and whatsoever is between them, and God is the Matchless, the Incomparable, the Unequalled. Unto God belong the singular and unique ones of the heavens and earth and whatsoever is between them, and God is the One, the Peerless, the Incomparable.

Verily I am God; there is none other God but Me. From the beginning that hath no beginning I have been alone and matchless. Verily I am God; there is none other God but Me. Until the end that hath no end I shall remain singular and unique. Verily I am God; there is none other God but Me. From the beginning that hath no beginning I have been alone and matchless. Verily I am God; there is none other God but Me. Until the end that hath no end I shall remain singular and peerless. Verily I am God; there is none other God but Me. In the eternity of eternities I have been alone, singular and unique. Verily I am God; there is none other God but Me. I was, am and ever shall be alone, matchless and unique.

Say: O God! There is none other God but Thee. From the beginning that hath no beginning Thou hast been alone and matchless. Say: O God! There is none other God but Thee. Until the end that hath no end Thou shalt remain alone and matchless. Say: O God! There is none other God but Thee. In the eternity of eternities Thou hast been alone and matchless. Say: O God! There is none other God but Thee. In the eternity of eternities Thou hast been alone and matchless. Say: O God! There is none other God but Thee. Thou wast, art and ever shalt be alone and matchless. Say: O God! There is none other God but Thee. Thou wast, art and ever shalt be singular and peerless.

Verily I am God; there is none other God but Me. I have created all things by My command, and as a token of Our bounty, We have assigned neither beginning nor end to anything, for verily We have power over this. And We have caused all that We have created to end with the Primal Point, as a command from Us, for verily We have power over all things. Then We caused what We had created from the Primal Point to end with Muhammad, the Messenger of God (peace be upon Him), as a grace from Us, for verily We are the Bestower of Grace. And We nurtured those who were given the Furqan for one thousand two hundred and seventy years, that they might gain insight into their religion for the day of the manifestation of their Lord, and when God makes Himself known to them, that they might answer God their Lord and then assist Him.

And We taught them in the Furqan seven proofs, each one of which suffices for all the worlds:

Say: The first is that none other than God can reveal the like of the Furqan—and what creation could be more wondrous than this, if ye would but reflect upon it? And We granted respite to those who were given the Furqan from that day until this day, until all became convinced of their powerlessness, that perchance those who hear the verses of God at the time of the appearance of His proof might believe, even as they believed before. Observe how God hath closed the doors of their veils, and God bestoweth not such favor upon other peoples, yet they remain heedless of God’s Cause. When God desireth to send down a verse, they have no recourse in their religion except to say this is from God, the All-Compelling, the Self-Subsisting. And if they say this is from other than God, the Word of God in the Qur’an belies them, for none other than God can produce a single verse, and of this ye all were aforetime convinced.

Say: Second, God adduced no proof in the Qur’an for the Cause of Muhammad, the Apostle of God, save your inability to produce the verses of God, would ye but reflect. And were there with God a greater proof than this, He would surely have adduced it, and all else is as shadows before the sun—can ye not see? Ye all unanimously declare that the Qur’an is the greatest sign of Muhammad, the Apostle of God, if ye be of them that are certain. How is it that ye fail to deduce proof therefrom and enter not thereby into the religion of God?

Say: Third, the verses of God are greater than the signs of the Prophets of old, would ye but ponder. For were they not greater, God would not have abrogated through the verses of the Qur’an the religion of Jesus after Moses, and the Prophets before Moses, but ye reflect not on the proof of your religion. If the verses of the Qur’an were not greater than the rod of Moses and all the signs of the Prophets before Moses and after Jesus, how would God abrogate through them what was revealed aforetime? Do ye not reflect upon the evidences of God? Do ye not ponder the proofs of God? Had ye been discerning in the Qur’an aforetime, whenever ye heard a verse ye would have deemed it in your hearts greater than the creation of the heavens and earth and whatsoever is between them, but ye reflect not, neither do ye remember.

Say: Fourth, verily the verses suffice those who were given the Qur’an before and after, if ye be of them that are certain of what God hath revealed aforetime. Say: This proof verily establisheth the Book as an evidence from God and sufficeth all the worlds, even as God revealed in the Surih of the Spider, which ye read night and day:

“Is it not enough for them that We have sent down unto thee the Book which is recited to them? Verily, herein is a mercy and a reminder to people who believe.”

Say: Fifth, a conclusive rational proof: Were a Christian to desire to enter the religion of Islam, how would ye prove it to him? Would your proof be complete through the Book, or would ye adduce other evidence? Were ye to adduce other evidence, it would not be accepted from you, but if ye adduce proof through it, then are ye triumphant. Whether he accepts it from you or not, your proof is complete and perfect against him. This is how ye formerly proved Islam; how is it that ye adduce not proof today in the Bayan, though ye pass along the straight path in truth?

Say: Sixth, God hath manifested His power in verses of such nature that all are powerless before them. Think not this a light matter, for it is no less weighty than whatsoever is in the heavens and earth and whatsoever is between them, though most men know not. God hath created nothing more mighty than man, yet all are powerless before this. Behold how all speak through eight letters, yet God hath so subjugated and arranged these letters that all are powerless before them. This is God’s handiwork through which all are created. They who call upon aught else but God have no proof in the Book of God. Their likeness is as the likeness of those who were before them. Should God please, He would judge them, and should He please, He would grant them respite, and that is their fire. With God this lieth, though they comprehend it not. Yet were they to reflect, more swiftly than the twinkling of an eye would they be guided.

Part 2: “As to the seventh: all are convinced…”

Say: As to the seventh: all are convinced that naught escapeth God’s knowledge, and that nothing in the heavens or on earth or between them can frustrate His purpose, for He hath ever been All-Knowing and All-Powerful over all things. Therefore, should anyone claim relationship unto Him when such is not from Him, it behooveth God to raise up one who would invalidate this with proofs that all would accept. If no proof appeareth that it is truly from God, beyond any doubt, then all must believe in it.

Observe how the Revelation of the Bayan is more wondrous than what God revealed aforetime in the Qur’an, which He made a sign from Him to all peoples. Say: God revealed the Qur’an aforetime through the tongue of Muhammad, the Messenger of God, over twenty-three years, and all who were given the Qur’an were submissive thereto in those days, and whoso believed not therein, these indeed were far removed from the straight path. Yet when God willeth, He can reveal the like of what was revealed aforetime in but two days and two nights without interval between them, if ye would know. Verily, We are powerful over this.

Consider how by one verse that God revealed aforetime concerning the pilgrimage yearly, how many creatures circle round the clay. This is the greatness of God’s Cause in but one verse, and those who come after shall witness in the verses of the Bayan even more than this, though the people know it not. This is but one instance wherein We draw proof through the language of men, else how could We make Ourself known through Our verses, which are but creation in the Book of God, known through God their Lord—for God is not known through them—and We are witness over all things.

If thou sailest upon the ocean of names, know there is no God but God, the Lord of all worlds. His are the most excellent names, both first and last; all are His servants and all worship Him.

And if thou sailest upon the ocean of creation, know that God created all things through a single Command, and made that Command like unto the sun, which riseth over what none can reckon, yet it is one sun, and setteth likewise, yet it is one sun. Say: all subsist through God. Thus in all the Messengers there is one Command, and in all the Books one Command, and in all the ways one Command; all subsist by God’s Command through the Manifestation of His Self.

This is the meaning of the tradition ye quote concerning your Qa’im, from the Primal Point unto Muhammad, and he would say, whoso desireth any of God’s Prophets, let him look upon me, and say not “let him look upon another,” for all are in Him, and all appear by God’s Command when He willeth.

This is the meaning of Muhammad’s word—concerning the Prophets—“Verily, they are I.” For within all the Prophets there is one and the selfsame Cause which hath been joined to Muhammad, the Apostle of God; and from Muhammad it passed to the Primal Point; from the Primal Point to Him Whom God shall make manifest; and from Him Whom God shall make manifest to him who shall appear after Him, unto the end that hath no end. Ye are as the First that hath no first, that ye may inquire and thereafter attain to certitude. Thus, in every Manifestation, whatsoever hath been made manifest therein, and whatsoever proceedeth from Him, doth appear again. This is the meaning of that which, in the Ocean of Names, ye make mention.

Glory be unto Thee, O my God! Verily Thou art the First, and there was naught before Thee, and verily Thou art the Foremost of the foremost ones. Say: O my God! Verily Thou art the Last, and there shall be naught after Thee, and verily Thou art the Uttermost of the uttermost ones. Say: O my God! Verily Thou art the Manifest above all things, and there is naught above Thee, and verily Thou art the most Manifest of the manifest ones. Say: O my God! Verily Thou art the Hidden beneath all things, and there is naught besides Thee, and verily Thou art the most Hidden of the hidden ones. Glory be unto Thee, O my God! Verily Thou art powerful over all things, nothing in the heavens or on earth or between them can frustrate Thee. Thou aidest whom Thou willest through Thy Command. Verily Thou art the most Powerful of the powerful ones.

And if thou gazest upon the Ocean of Creation, likewise in the Mirror of Eternity have We caused it to descend. For naught is seen in the mirror save its Revealer—the Lord of all worlds.

Consider from the first moment thou didst enter into thy religion—hast thou seen any Prophet or Proof except that thou didst witness the Qur’an from God, the Lord of all worlds, and didst derive evidence therefrom without any doubt, and wert among those who were certain? Judge fairly—when thou didst behold the Qur’an or the verses of the Bayan, didst thou see anything that would veil thee from this or cause thee to doubt this, if thou art among the discerning ones?

And if thou beholdest aught save the rules of the grammarians and rhetoricians—these derive their knowledge from the Book of God, while the Book that is revealed from God deriveth not from their knowledge. Why do these people not reflect and remember?

This is evidence that ye are certain that God hath manifested His Proof through One Who learned not the ways of your knowledge, that ye might thereby attain certitude in the religion of God. And were We to wish, We would assuredly reveal the like of that whereby ye derive proofs through your rules, even as We have revealed books aforetime, and We are verily powerful over this.

Verily in every Dispensation God loveth that people should enter into the religion of God through proof and evidence, and thus do the Messengers counsel all the believing servants of God in every Dispensation. Otherwise, when God sends One possessed of great might, He causeth people to enter into the religion of God, whether they comprehend the proof or comprehend it not, even as Muhammad, the Messenger of God, aforetime caused people to enter Islam through constraint and power. For such souls, whether they understand the proof or understand it not, God will cause them to enter the paradise of His good-pleasure, whether they know or know not.

Reflect: was the proof of those who were given the Torah conclusive for those who were given the Psalms? How they persisted in their religion and entered not the religion of Moses, nor did they remember! They supposed between themselves and God that they were virtuous, though in the estimation of those who were given the Torah they were transgressors—and how they were in God’s sight! Yet they understood not.

Then consider those who were given the Gospel—their proof was not conclusive for those who were given the Torah. How they persisted in their religion and supposed between themselves and their Lord that they were virtuous, though in the estimation of those who were given the Gospel they were transgressors—and how they were in the sight of God their Lord! Yet they remembered not.

Then look upon those who were given the Qur’an, how their proof was conclusive against those who were given the Gospel, and how they supposed between themselves and God their Lord, that they are possessed of clear vision in their religion, even though in the estimation of those who were given the Criterion they are evil-doers and bereft of vision, and how much more so in the sight of God their Lord, though they know it not. Then observe those who were given the Criterion, how conclusive is the proof of those who believed in the Leaders of the Faith against those who believed not in them, though they suppose themselves to be doers of good and cautious in their religion, and God-fearing withal, even while in the sight of these others they are not counted among the doers of good.

Then observe those who were given the Bayan, for their proof is conclusive against all peoples, yet each amongst them supposeth, between himself and God, that he is a doer of good and cautious in his religion and God-fearing, though in the sight of those who were given the Bayan they are neither doers of good nor God-fearing—and how much less so in the sight of God and His Self-Manifestation and the witnesses of His Self-Manifestation, though they reflect not, neither do they remember.

Then observe those who will be given the Book of Him Whom God shall make manifest in the latter Resurrection, for their proof shall be conclusive against those who were given the Bayan, though these suppose themselves in their religion to be God-fearing and doers of good, even while in the sight of those who will be given that Book they are neither God-fearing nor doers of good—and how much less so in the sight of God and Him Whom God shall make manifest and His proofs.

O people of the Bayan! Fear ye God, lest ye disgrace yourselves like the peoples before you, supposing, between yourselves and God, that ye are God-fearing, while in the sight of another creation ye are neither God-fearing nor doers of good—and how much less so in the sight of God your Lord! Therefore detach yourselves from all your learning and your deeds, and hold fast unto Him Whom God shall make manifest and then unto His proof and His testimony. Moreover, follow what He indicateth as proof, and follow not your own inclinations. Furthermore, be content with that which pleaseth Him, and make not His good-pleasure conform to what pleaseth you; rather, make your pleasure conform to what pleaseth Him. Ask Him not concerning signs other than what God vouchsafeth unto Him, for ye shall not be answered.

We have counseled you with true counsel, that haply ye may be God-fearing in your religion, and We have taught you the ways of proof in the verses, that haply ye may be God-fearing in the Bayan, then become sincere, then follow the truth as proof.