BB00506: Answer to Mirza Ahmad-i-Azghandi

Part 1: “Glorified be He before Whom prostrate themselves all…”

In the name of God, the Most Inaccessible, the Most Holy

Glorified be He before Whom prostrate themselves all who are in the heavens and earth—say: all are prostrators before Him. And praise be to God before Whom all who are in the heavens and earth sing hymns of glory—say: all are devoted to Him. God beareth witness that there is no God but Him. His is the Kingdom and the Dominion, then the Might and the Omnipotence, then the Power and the Divine Realm, then the Strength and the Ruby, then the Sovereignty and the Human Kingdom. He giveth life and causeth death, then causeth death and giveth life. Verily He is the Ever-Living Who dieth not, and the King Who passeth not away, and the Just One Who wrongeth not, and the Sovereign Who changeth not, and the Single One from Whose grasp nothing escapeth, whether in the heavens or on the earth or between them. He createth what He willeth by His command. Verily He hath power over all things.

Blessed be He unto Whom belongeth whatsoever is in the heavens and the earth and whatsoever lieth between them. He giveth life and causeth death, and unto Him shall all return. Exalted be He unto Whom belongeth the dominion of the heavens and the earth and whatsoever is between them. He createth what He willeth by His command. Verily He hath power over all things.

Therefore bear thou witness with the eye of thine heart and on the Day of Resurrection, for all are asleep concerning that Day, and God hath created naught save for that Day. And verily that Day hath been mentioned by God in the Qur’an aforetime in numerous places, and I shall now inform thee of its names that thou mayest be of them that remember. And before I acquaint thee, know thou that God, exalted and glorified be He, is not known in His Essence nor manifest in His Reality. He hath created the Will, then through it created whatsoever He desired. And the example of the creation of the Will is like unto the sun—were it to rise unto infinity times infinity, it would still be one sun. Likewise the Will, from a beginning that hath no beginning unto an end that hath no end, were it to appear, it would still be one Will. And its manifestation from the first creation of nature until this Day in every universal Manifestation unto whom the Book hath been sent down from God for His own Self—that is the manifestation of the Will through which God hath created all things, and it is that which hath been created by itself.

The meaning of the Day of Resurrection is the Day of its manifestation in the sight of God and in the sight of the people of truth. And I have found none who knoweth the meaning of the Day of Resurrection or comprehendeth the purpose of God. Every manifestation before its resurrection appeareth in the subsequent manifestation—for example, the resurrection of the Gospel appeared in the twenty-third year of the revelation of the Furqan (Qur’an), and the resurrection of the Qur’an appeared in the manifestation of the Bayan, and the resurrection of the Bayan shall appear in the manifestation of Him Whom God shall make manifest, exalted be His mention. And all that thou hast seen in the Qur’an concerning the meeting with God, or found in the traditional prayers about seeking the meeting, the intention is to meet the Sun of Truth on the Day of Resurrection, as in the words of God:

“God is He Who raised the heavens without pillars that ye can see; then He established Himself on the Throne; He made subject the sun and the moon; each one runs unto an appointed term; He ordereth the affair; He maketh distinct the signs; that ye may be certain of the meeting with your Lord.”

He, the Imam of Truth, said in his supplication—after the Visitation of the Messenger of God—regarding that which is recited on the Day of the Birth, touching the remembrance that is invoked by His Name on the Day of Return, and the rapture of gazing upon Thy beauteous Countenance. For there is no doubt that the encounter with the very Essence is impossible; rather, in the primordial reality, what is intended is the meeting with the Sun of Reality, and thereafter, in the mode of semblance, with those who point unto it—the Names of God, exalted and glorified—together with the guides unto the Point upon the day of its Manifestation.

When thou art assured of this, then consider the word of God, for He hath made the cause of the creation of the heavens and the earth and whatsoever lieth between them to be thy meeting with thy Lord, as the glory thereof equalleth all else—just as, for example, a piece of ruby equalleth in value a thousand mithqals of gold. Thus hath God made the glory of all thy deeds to be the gazing upon thy Lord. Therefore, visit thou the first to believe in the Truth if thou desirest to meet thy Lord.

Then shall I enumerate for thee the names of the Day of Resurrection that thou mayest be of them that remember what hath been mentioned regarding the visitation of the Apostle of God on the Promised Day, until He spoke the word of glory from the realm of creation:

“I take refuge in the nobility of Thy countenance lest Thou shouldst assign me to the station of shame and abasement on the day when the veils shall be rent asunder.”

Know thou in the shadow of these words that shame and abasement exist only in the failure to know God and attain His good-pleasure, for this is so in the estimation of God and the people of truth.

Then observe in thy day how the veils have been rent asunder. He who never imagined in his heart that he would disobey the Almighty hath pronounced judgment against God, the One, the All-Compelling. And thou—consider thou that pronouncement wherein they are mentioned. Then He said:

“Therein shall secrets and disgraceful acts be revealed and limbs shall tremble.”

Look thou from the beginning of this Cause until this day—thou shalt see all this with thine own eyes.

Then He spoke of “the Day of Sorrow and Remorse”—observe how he who had not even a shirt to wear turned to the Point of the Bayan and donned the shirt of supreme authority and greatest leadership until the Day of Resurrection, while he who followed Satan despite the Truth—how his affair ended and he entered the fire without turning back, although outwardly there was none like him in possessions upon the earth. What sorrow and remorse could be greater than this, whereby he shall be remembered until the Day of Resurrection as one bereft of God’s good-pleasure and love?

Then observe those who followed him—for he mentions what he sees in dreams and boasts, while thereafter he hath earned in relation to the Truth what is concealed from no one. And when one of the Letters of the First asked me about his death with these words: “When shall be the death of AQSY?”, the answer came in the very letters of the question through the science of numerology: “He shall die on the day that is measured”—take from the number of the first of the day to the last number of the letter “T”, then match from the time of the question to the time he reached his seat, and preserve this knowledge.

Then He said:

“The Day of Deception, the Day of the Imminent Event, the Day of Mutual Loss and Gain.”

Then look at the loss of him who was the most learned soul in Islam, for one whom no one knew hath been exalted through the sublimity of guidance and faith, while he through his veiling hath been brought low through the baseness of servitude and the veil—what loss could equal this?

Then He said: “The Day of Separation”—observe how God hath separated through His verses between the people of Paradise and of the Fire, for if thou wishest to distinguish their deeds, thou art able, and how much more besides.

Then He said: “The Day of Recompense”—By Him Who cleaveth the grain and bringeth forth the soul! I have ordained—by the signs of God—iron to be placed beneath the sandals of one from among the believers, in accordance with those same signs, [inscribed] with the letters of his name. And unto God belongeth the light of the heavens and the earth and whatsoever is between them, and God is the All-Glorious Light. And unto God belongeth the loftiness of the heavens and the earth and whatsoever is between them, and God is the Most High, the All-Powerful. And unto God belongeth the grace of the heavens and the earth and whatsoever is between them, and God is the All-Gracious, the All-Subtle. Consider how when iron resteth in the shadow of the feet of the believers, God recompenseth it with like recompense, but unto him who is in Islam, God recompenseth not a single letter, inasmuch as he is veiled from the Cause of God.

Then He saith “the Day whose measure is fifty thousand years”, and this is from the limit of limits, but the Cause of God is free from limit and limitation, and from the beginning of that Cause unto its end, each of its days with God is of like measure, and none comprehendeth this save the God-fearing. Nay, in every nine times nineteen times ten, its measure is from the beginning that hath no beginning unto the end that hath no end, for the essence of eternity is manifest in itself, and this is free from limit and limitlessness, but none remembereth this save His servants who are single-hearted.

Then He saith “the Day of the Blast—and knowest thou what is the Blast?” All that descendeth from that Tree is either in affirmation of truth or in negation of negation. The negation of negation is the blast of death, like thy saying “There is no god,” and the affirmation of affirmation is the blast of life, like thy saying “but God.” And conceive not of anything imaginary, for Israfil is an angel who, by what God sendeth down, bloweth the spirit of death and life, and none hath aught save by God’s leave. And all that thou findest mentioned of the Blast thou seest in the words “There is no god but God”—be thou of them that are endued with insight.

Then He saith “the Day when the quaking one shall quake,” followed by the succeeding one. Then He saith “the Day of Spreading,” and verily the Spreading is from the kindling of hearts. Whoso believeth in God and His signs hath indeed spread unto God, and whoso heareth the verses of God and answereth not “yea” hath indeed denied his heart unto another Resurrection. At that time, should God answer, He spreadeth, and if not, it endeth in another Resurrection, unto a Resurrection wherein the fruit of his existence appeareth from his answer to the Command of his Lord. Therefore give thanks unto God that thou hast answered and art of them that are well-assured.

Then He saith “the Day of Presentation.” Know thou that the Presentation is not unto the Essence of Eternity, for nothing can reach unto It. Rather, the Presentation is the presentation unto the Tree of Truth on the Day of Resurrection, which is the presentation unto God in the Primal Reality. And verily the creation in presentation is mentioned in two limits: either it is presented with faith or it is presented without faith. If it is presented with faith, then that is in Paradise, and if it is presented without faith, God loveth not to mention it.

And whosoever seeth Him Whom God shall make manifest, believing in Him, that one is he who is presented unto God his Lord, and whosoever seeth Him and believeth not in Him, that one is he who is presented unto God his Lord in a manner that God loveth not. Therefore hold fast unto God, that thou be not presented unto God save as one of the believers.

Then He saith “the Day when mankind shall stand before the Lord of the worlds.” If thou standest before God or standest before the first one to believe in God, then when thou standest before thy Lord and ask thou of God’s bounty, for verily He is the All-Bountiful, the All-Generous.

Then He said:

“The Day whereon man shall flee from his brother, and his mother and his father, and his wife and his children.”

Behold then from the beginning of that Cause, for that is the plane of the gathering. Then thou shalt witness that Day wherein no ties of kinship shall avail, but rather grace belongeth unto him who believeth in God and His signs and is of those endowed with certitude. Whether he be the lowliest of creation or the most exalted, with God they are equal, as God shall inform thee and all the God-fearing.

Then He said:

“The Day when the earth and the confines of heaven shall be rent asunder.”

That is the earth of divine knowledge, not this earthly plane, and likewise that heaven, not this visible firmament. Dost thou not see how the earth of essential bodies hath been rent asunder, and there hath emerged from it His signs in the temples of His loved ones, and likewise the earth of souls, and the earth of spirits, and the heaven of hearts? This is what God hath desired from time immemorial and forevermore. All that thou beholdest of earth and heaven is, compared to the earth of reality, but as a particle of clay—and I seek God’s forgiveness for such limitation, for that earth proclaimeth of God that there is no God but He, the Mighty, the Best-Beloved. All that thou seest of that earth hath not been mentioned in the like of such words. Behold then how a particle of that earth and its loftiness transcendeth all this earth, and witness its nearness unto its Lord. Thus doth God bestow upon thee knowledge and wisdom that thou mayest be of them that bear witness.

Part 2: “Then He said: “The Day when every soul…”

Then He said: “The Day when every soul shall come pleading for itself.” Look then within thyself from the first moment thou didst hear mention of thy Lord, how thou didst strive with thyself until thou didst establish it upon the throne of its knowledge. This is a sign within thyself and in the horizons which thou seest, and bear witness that every soul shall be rewarded according to what it hath earned.

Then He said:

“The Day when they shall be returned unto God, and He shall inform them of what they have done.”

Bear thou witness that this return is not unto the Essence of God, but rather unto the Manifestation of God’s Cause, exalted be His glory. All shall return unto the Countenance of Reality, and He shall inform them of what they have done, for God is the All-Knowing, the All-Witnessing. Wouldst thou that I should inform thee of what thou hast done? Similarly dost thou witness concerning male and female, that thou wast created from a beginning that hath no beginning, and hast been transformed through all the worlds until thou didst arrive at thy present world. Then did thy people rear thee until thou didst reach the age wherein thou couldst recognize the Cause of God. Then didst thou worship God and strive in His service that perchance God might be well-pleased with thee. Yet until now thou hast not received the word of divine good-pleasure, although there is no doubt that the good-pleasure of God is manifested only through the good-pleasure of Him Who is made manifest in the Manifestation. Thus one like thee, despite having insight, remaineth veiled from the fruits of thy deeds—how much more those below thee! This is what God, the All-Subtle, the All-Informed, doth apprise thee.

And shouldst thou say,

“I have, through my questioning, dispensed with the knowledge of my Lord”

—this is my recognition: the Cause of God appeareth not save after that which He decreeth from His own Presence. Wherefore, set not thy steps toward the Sun of Reality save by that whereby thou makest mention [of Him] unto the Day of Resurrection. Wert thou to content thyself therewith—yea, God would verily be well-pleased with thee thereby, inasmuch as thou hast known God, thy Lord. Yet the good-pleasure of God concerning thee shall not be made manifest, even until the Day of Resurrection, except after it hath been sent down; nor is it sent down save after thou makest mention before His Face.

Can you find fire before striking flint with steel? Likewise, you will never find good pleasure except that you ask of God. Then after you make mention thereof, God will remember you. Though there is no doubt that fire exists latently within the stone, yet if the steel strikes it not, it will not become manifest. Thus shall you conduct yourself with Him Whom God shall make manifest, exalted be His mention, on the Day of Resurrection. For He, exalted and glorified be His Cause, commands all that creation desires within itself, yet it becomes not manifest except that you ask God, your Lord, of His grace. Should He bestow His favor upon you, this is of His bounty—verily He is the Bountiful, the Generous. And should He withhold it from you, this is of His justice—verily He is the Just, the Stern.

Then He said: “The Day when no protector shall avail another in aught, nor shall they be helped, save him on whom God hath mercy. Verily He is the Mighty, the Merciful.” Observe how none shall avail another, and all that thou hast seen regarding mention of the Bridge and the conditions of creation as they pass over it. Behold how the reality of that verse is mentioned in the shadow of negation in two letters of negation—observe how “no protector shall avail another”—that is, the first shall not avail the second or vice versa. Such are all conditions of negation. And if thou desirest to know the meaning of that verse in the shadows of affirmation, then look to the types of those who on that Day profess faith, how neither shall avail the other except that both return unto God, for on that Day all authority belongs to God, yet people know not.

Observe how one follows his learned one for the sake of God’s Cause, yet on the Day of Resurrection naught of their deeds shall be accepted except that they return to the Source of the Cause. Therefore thou seest the learned ones and those who follow them on the Day of Him Whom God shall make manifest—though they be upon pure truth—in distant veils. For they were created only by God’s command, and He Who created them by His command hath not permitted anyone besides Him on the Day of His Manifestation, that thereby He might unify every soul on the Day of Resurrection, though all were certain of God and His signs.

Thus have I taught thee the mention of the Bridge. For all are in veils—for example, make the Manifestation of Muhammad from before a universal bridge; whoso passeth over it shall pass over every bridge established by His command. And verily each of His commandments and prohibitions is a bridge over which the servant must needs pass. But whoso passeth over the universal bridge—God is too glorious and great to question him if he hath not encompassed the knowledge of every bridge established by His command, though He may question yet pardon him through God’s grace. And likewise in the Point of the Bayan, whoso passeth over that Bridge shall pass over every bridge established, even if by a particular command. Let none grieve over anyone, for he must needs pass over that Bridge. How many servants pass over it in truth yet grieve not over anyone, and how many servants pass not over it and thereby enter into the fire of grief […] Without doubt they shall all be held accountable. But since they have crossed the Most Great Bridge, beneath whose shadow lie all other bridges, God shall forgive them, for He is the All-Forgiving, the Most Generous.

Therefore prepare thyself for the Day of Him Whom God shall make manifest, exalted be His mention, for He is the Bridge than which God hath created none greater. Some shall cross it the moment He saith unto them “Am I not your Lord?” and they respond “Yea!” These are they who cross before the letter K is joined to N, while others, after hearing, pause to reflect. These shall attain their stations until the end of His Manifestation, which is meant by the outward appearance after Him Whom God shall make manifest, exalted be His mention. For perchance when He appeareth, one may enter the Bayan, though between him and his crossing there stretches what hath been ordained in the heavens.

Know thou the mystery of truth: The wayfarer in the realm of eternity, with the eye of eternity, crosseth the Bridge; the wayfarer in the realm of perpetuity, with the eye of perpetuity, crosseth the Bridge; the wayfarer in the realm of sempiternity, with the eye of sempiternity, crosseth the Bridge; and the wayfarer with the eye of everlastingness crosseth the Bridge. Then descend until thou findest the crossing of the Bridge within the span of a moment’s creation. All these manifestations appear in human form and cross in a single instant, yet this one is in the realm of eternity, that one in the realm of perpetuity, another in the realm of sempiternity, yet another in the realm of everlastingness, this one in the realm of time, and that one in limited time.

Some observe from Adam’s day until this day, and some beyond this, looking from before Adam until Muhammad—peace be upon him and the manifestations of his self. Some cross not from the beginning of His Manifestation until now, but rather cross within five years from the start of that Cause, some within a year, some within one month of the year, some in a day, some in a night, some in an hour, and some in a minute, according to their levels of recognition. And all this is confirmed in their hearts through their understanding, for whosoever believeth in Him Whom God shall make manifest was in the eternity of eternities crossing that Bridge in the realm of eternity. Then the matter descendeth until thou seest one who believeth in Him remembered with goodness from the day of His appearance until another resurrection—that is the crossing in the realm of time. And he who believeth in Him is saved in his lifetime—that is according to his lifespan. And he who believeth in Him to set right his affairs, even if for an hour—that is crossing the Bridge according to his hour. And perchance thou findest some who cross because they submit, then respond—such is their attainment according to what they earn.

This is in the chain of the most exalted ones, and likewise observe in those below the Truth. All these forms cross in a single instant, yet judgment is pronounced upon them according to their stations in knowledge. The truly unified ones begin from God and return unto Him, being free from all this.

When thou dost witness mention of the Bridge, then look at that time upon the classes of creation. For as thou hast seen in the traditions, some pass like lightning—these are they who behold the Tree of Reality with the eye of God, nay they pass swifter than this. This is a limitation in describing them, and exalted is their station above such limitation.

Some, when they behold the Tree of Reality with the eye of the First Emanation, which is the Primal Will, they pass upon the Bridge in the world of perpetuity. And if they behold it from the aspect of the Most High Will, they pass upon the Bridge in the world of eternity. And if they behold the sheer Will wherein naught is seen save the countenance of the Ancient of Days, these are they who pass upon the Bridge in the world of pre-eternity, though that be above eternity and perpetuity. Yet We have mentioned it for the perception of the perceptive, that they may not look upon the temples of humanity save that they judge them according to the stations of their recognition.

After the First Emanation, the degrees of creation in their passage upon the Bridge cannot be numbered, until one passeth by virtue of being a descendant of the Messenger of God, and lower than that I shall not make thee hear—even he who seeth in his vision that I am upon the truth. All this is not meet for God nor worthy of the Tree of Reality. Rather, look thou unto God and see naught but God, and point not to God, and shelter not save in the shadow of the Cause of God.

Then look upon the degrees of creation, for perchance one entereth the Fire ten times from his soul, yet in each time he entered the Paradise of Sanctity within himself. And if there crossed his heart aught less than the Truth, that is the time when he entered the Fire, because anything short of certitude is one of the aspects of the Tree of Fire.

As thou hast read in the Qur’an, “it hath seven gates” [Q15:44], then look upon the supplication which thou dost recite at the Black Stone, and look upon the seven and know from each one, one. For this is what I swore in the Book aforetime: “I shall surely fill Hell with those who believe not in God, the One, the Omnipotent.” And I shall surely make thee witness the truth of what I have sworn, but the people know not.

Look then upon the Throne Verse, for whosoever believeth in God must needs deny those who believe not in God, and whosoever desireth both, such is he whom thou hast witnessed in the tradition—he who passeth over the Bridge with half of him in fire and half in light; that is, half in the love of Him Whom God, exalted be His mention, will manifest, and half in the love of those who believe not in Him. What is meant by “half” is the conditions of his love. And verily, from the beginning of that Cause until the Day of Him Whom God will manifest is the Bridge of God for those in the kingdoms of the heavens and the earth and whatsoever lieth between them.

Perchance one may traverse the Bridge, yet hath not passed over the bridge that hath been ordained by the command of that Bridge. Such a one hath passed over the Greater Bridge, yet his feet have slipped upon that bridge which hath been commanded. Perchance he may pass over every bridge of command, yet his feet slip upon the bridge of prohibition. Perchance he may pass beyond both through the grace and mercy of God, yet is tried by the like of that which thou hast known with him, after the Truth speaketh yet is not heard from him—thus do his feet slip. And perchance he may pass beyond this, yet on the Day of Him Whom God will manifest, he passeth not over the Greatest Bridge, which is that for which all that God hath created in His knowledge of bridges hath been created.

But despite this severity, God hath made it vaster than the space between heaven and earth for him who loveth to pass by God his Lord—this for him who passeth beyond every bridge that God hath created through his recognition of Him Whom God will manifest on the Day of His appearance. And that is I, and I have been naught but the Tree of Reality in the Gospel until it reacheth unto the Wondrous First One, the likeness of which is as the sun—though it may rise countless times, it is but one sun.

Part 3: “But the Bridge in every manifestation…”

But the Bridge in every manifestation is the recognition thereof, then the recognition of that which hath been sent down from it. Perchance one may pass over the bridge of its manifestation as before, even as thou dost witness in the manifestations before it, since there was none upon the earth save that he had a religion from God through the Primal Will. Yet all are below the Truth, save him who passeth over the Bridge of the Bayan and believeth on the Day of Resurrection in Him Whom God, exalted be His mention, will manifest—the Countenance of the All-Merciful. Such a one is among those who pass over the Bridge of Truth by the leave of God, exalted be His glory.

Were I to desire to expound in detail the mention of the Bridge, the Tablets could not contain it. And sufficient unto thee and unto all whom God desireth to be in loftiness of vision is that which I have alluded to from God, the One, the All-Subduing.

Then He said: “On the Day when ye shall be brought back unto the Knower of the unseen and the seen”—that is on the Day when ye shall be brought back unto Him Whom God shall make manifest, glorified be His mention, or unto Him Who hath already appeared. For God created thee not, nor anything else, save that we might bear witness that God is knowing of all things, and that God is powerful over all things, even as the verse of the Furqan hath testified aforetime: “God it is Who created the heavens and the earth and the like thereof; He sendeth down the command between them that ye may know that God is powerful over all things, and that God encompasseth all things in knowledge.”

Know thou then the power of Him Whom God shall make manifest and His knowledge. For ere His manifestation, wert thou to expend all that is on the earth, thou couldst not alter any matter, nor couldst thou find any path unto the encompassing knowledge of God’s pleasure. But He, glorified be His mention, is the manifestation of God’s knowledge and His power. He uplifteth all utterance by His word and sendeth down the knowledge of divine pleasure by His word.

Make then thy knowledge to be of God thy Lord, for thy knowledge of all things shall profit thee naught before God thy Lord, while thy knowledge of God thy Lord shall suffice thee from all things. And this is the meaning of that which was revealed in the Book:

“Say: God sufficeth all things from all things, and naught in the heavens or on the earth or between them can suffice from God thy Lord. Verily He is the All-Knowing, the All-Powerful.”

Neglect not then the recitation of that verse in every matter, and recite it according to the number of the name of the Powerful, that it may be better for thee than all things, that perchance thereby on the Day of Him Whom God shall make manifest thou mayest be guided unto Him and become a manifestation of that verse before Him, inasmuch as all the Most Beautiful Names are His names, and all unto God their Lord do they guide.

Then He said—upon Him be peace—“And on the Day when they shall be brought back unto God their true Lord”—that is the Day when they shall be brought back unto Him Whom God shall make manifest, glorified be His mention, for God cannot be comprehended by sight, yet He comprehendeth all sight, and He is the One, the All-Manifest.

And We have expounded in detail the mention of the manifestation of Truth in numbered stations, and the sum of the matter is the number six times the Living, times the name of Truth. And the number of the Living is the Vav. That is the number of Truth. And We have expounded in detail the mention of the letters of the Basmala after the Point in the number of the Living, in that each one is a Vav. And upon this basis hath God revealed the Furqan, for it is nineteen Vavs—the number of the letters of “In the Name of God, the Compassionate, the Merciful.” The first six are in the mention of Muhammad the Point, until it reacheth the end of the chapters. And all this appeared in the beginning of that Manifestation and was taken back to that from which it began.

Then God created the second creation, and the first thing He created was the essence of the seven letters, then the letters of the Living, then those who believe in God thy Lord. For after the One, numbers cannot be counted—that One with which God filleth the heavens and the earth and all that is between them, knowing that there is no God but He, the One, the All-Illuminating.

And this is the meaning of the saying of the Truth that God hath created all things from the water of the Bismillah, and therefore thou dost witness in every soul the loftiness of loftiness, and it is not content with the baseness of baseness, because the heart of every soul hath been created through the manifestation of the Point of Reality in every Manifestation. And therefore the phantoms that are made manifest do not submit to the Manifestation of the latter for God through the Manifestation of the former. But that is knowledge without reality, inasmuch as the loftiness of the suns of the mirrors was naught save through the Sun, and when the Sun rose once again, naught remained in the phantoms of its former rising.

And therefore in every Manifestation thereafter it is decreed for whosoever was created in the former Manifestation that if he enter not into the latter Manifestation he is beneath the truth, because the phantoms made manifest in the mirrors, despite their knowledge of their former manifestation, remain therein. And had they known of its rising, they would not have looked upon themselves through that which had been made manifest in them aforetime.

And therefore thou dost witness that all say “Verily we belong to God, and verily unto Him do we return” [Q2:156], yet God confirmeth not him who saith this and returneth not unto Him, save him who belongeth to the Manifestation of His Self and returneth unto the Dayspring of His light—He Who hath appeared in this Day of Resurrection, and thereafter Him Whom God, exalted be His mention, shall make manifest in the other Resurrection.

A Book hath been revealed in exaltation of His remembrance for thy possession, for God hath not revealed a Tablet more mighty than this. And he who possesseth not this, how can he be among those who await the Day of His appearance? And that is of the grace of God upon His servants, that haply on the Day of Resurrection they may render thanks.

Then He said:

“On the day when they shall come forth from their graves in haste, as though they were racing toward a goal, as though they were scattered locusts, hastening toward the summoner”

[Q70:43-44] unto God. Behold then, for all that thou hast heard concerning the atoms existeth in this world of thine, where thou dost witness the beings of creation as atoms in the presence of the shining of the Sun of Reality. And God hath created them according to that which thou hast witnessed in the Tradition, when they were questioned they answered, because all say that the Qur’an is a Book from God. Upon this hath God created whomsoever was created in Islam.

Then by that same proof God questioned them: “Am I not your Lord?” [Q7:172], whereupon all the believers do answer. And he who answereth not God, how can he have believed in the Qur’an aforetime? Thus doth God distinguish among the people with truth, that haply on the Day of Resurrection ye may be God-fearing.

If thou hast believed that the Furqan is a Book from God, then behold the Bayan, for upon thy faith in the Qur’an there is no escape for thee save to say that none but God is able to reveal; and when it is revealed, there is no doubt that it is from God, the Mighty, the Beloved.

Therefore there is no refuge for anyone except unto God, if he desires to be among the believers. For God, exalted and mighty, says:

“O My servants who have believed in the Qur’an before, verily ye are those who are assured thereof.”

How is it that ye recite the verses of God, the Truth, which We have revealed upon the essence of the seven letters, while that which We revealed aforetime in twenty-three years We now reveal in two days and two nights? How is it that ye believe not in God your Lord?

Thus will God your Lord examine on the Day of Resurrection all His servants, yet ye see the creation following God from behind a thousand veils, but they follow not God outwardly without an inner command. And this is what God desires, for what God desires not will not appear, since there is no doubt before or after that whatsoever God your Lord has willed has come to pass and verily it comes to pass, and what God your Lord has not willed was not before and will not be. Thus will ye be remembered before God on the Day of Resurrection.

Then He said: “On the Day of the Event ye shall be remembered before God.” Then He said: “The Day of the Event”—consider then what Event is greater than that Event whereon God speaks unto thee outwardly through the tongue of the Manifestation of His Self, even as God spoke unto Moses aforetime from the Tree. And this is what Ali promised aforetime in the Sermon of Tutunjiyyah, where His mention, exalted be it, said: “Therefore expect the appearance of Him Who spoke unto Moses from the Tree upon the Mount.” This appears manifestly revealed and witnessed and described.

Look ye then unto the Sermon of Tutunjiyyah, then unto the Day of Ghadir, and extract the allusions thereof and convey them unto all to whom ye can find a way, that perchance ye may deliver someone on the Day of Resurrection, for that is better for thee than to pray a thousand genuflections every day or a thousand genuflections every night, since the fruit of all deeds is that God your Lord be well-pleased. And how can one who has not recognized the unity of God, or who associates with His remembrance the remembrance of another, well-please God on the day of His appearance? Say: Glory be to God above what the rememberers remember, save those who remember God in truth and prostrate themselves before Him.

Then He said: “on the day when the earth shall be shaken with a mighty shaking”; and He revealed in another place “On the day when the earth shall be changed to other than the earth.” So if thou didst not recognize Him in the Resurrection of Muhammad the Messenger of God, peace be upon Him, from before, thou wouldst not be able to recognize on that day, for example, the day of Muhammad when He changed the earth of Unity after the words “There is no God but God” to “Muhammad is the Messenger of God,” after what had been before from Jesus the Spirit of God. And likewise in the Resurrection of Jesus in relation to what was before Him. And thus look thou upon the Day of the Manifestation of God, for every earth that is called by the name of earthliness from the Most High above to the lowest atom shall be changed to other than it. Likewise on the Day of Him Whom God shall make manifest, magnified be His mention, every earth of essential knowledge shall be changed to other than it. And the intention is not what thou dost behold of the earth, for that is among the things that change not save that God should will it.

And the like of that is intended in the saying of God “Everything perisheth save His Face.” Take the number of the Face in the Furqan, for it is the very number of the Face in the Bayan. And naught is intended by perishing save in faith, not in bodies, for on the day when God revealed that verse above the earth were created beings whose number none can reckon save God. Nay, the intention is what I have taught thee from God, magnified be His glory.

And verily everyone who hath claimed “I am sheltered in the shadow of the letters of the Face of the Qur’an” hath been tested by all the letters of the Face of the Bayan. So whosoever was faithful to them was truthful from before in his faithfulness, since what establisheth the Proof of God is in the Book. And verily that Proof in the Bayan is like unto the Furqan. And the like of that is that everyone who claimeth in the Bayan that he is sheltered in the shadow of the letters of the Face shall be tried on the Day of Him Whom God shall make manifest, magnified be His mention. So whosoever taketh shelter on that Day in His shadow and the shadow of those who believe in Him from the Names of His Self, such a one hath verily fulfilled the Covenant of God. Otherwise he was not truthful in his word.

And verily He, magnified and exalted be His mention, is the Fire of God which God kindleth on the Day of His Manifestation. So whosoever entereth into it with the eye of his Lord and is assured that He is Him Whom God shall make manifest, magnified be His mention, and whosoever entereth not into it shall not be saved on the Day of Resurrection. And after he heareth His mention he seeth himself in the Fire—that is, the fire of being veiled from God, not the fire of love in God and taking shelter in the shadow of the Manifestation of God.

Part 4: “So look thou in the Bayan and thou…”

So look thou in the Bayan and thou shalt surely ask of the bounty of God. Perchance God will make thee on the Day of Resurrection among those who are assured. For verily the Resurrection of Him Whom God shall make manifest compared to that Resurrection is the Lesser Resurrection compared to the Greater, even as God hath made that Greater Resurrection in relation to the First in the Manifestation of Muhammad the Messenger of God.

And were I to wish to expound each day in detail, the seas of the heavens and the earth and what is between them would be exhausted with ink, but I have given thee intimations whereby thou mayest acquire knowledge.

Then He said:

“And the Day when the sky will be like molten brass, and the mountains will be like carded wool. And no friend will ask a friend”

[Q70:8-10]. And according to what thou hast known on earth, so know in heaven and the mountains, for the heaven of Prophethood is mightier than that heaven, and its earth is mightier than that earth, and its mountains are mightier than those mountains. And when these have submitted and been humbled and melted away before a sign from among the signs of the manifestation of God, glorified and exalted be He, how much more so when there existed the heaven which hath no equal, and the earth which hath no like, and the mountains which have no peer, and the seas which have no match, and the similitudes which have no parallel, and the mountains which have no peer, and the seas which have no match, and the similitudes which have no parallel—all prostrating themselves before God at the manifestation of a sign. How then can mention be made of one who standeth within the bounds of the inanimate in the presence of one who standeth upon the summit of the heart?

And upon this basis understand:

“Had We sent down this Qur’an upon a mountain, thou wouldst have seen it humbled, rent asunder from fear of God. And these are the similitudes which We propound unto mankind that haply they may reflect. He is God, there is no god but He, the Knower of the unseen and the seen. He is the Beneficent, the Merciful. He is God, there is no god but He, the Sovereign, the Holy, the Mighty, the Compeller, the Proud. Glorified be God from that which they associate with Him. He is God, the Creator, the Maker, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifieth Him, and He is the Mighty, the Wise”

[Q59:21-24].

For what is intended is the mountain of divine authority, or the mountain which indicateth the dawning of Reality in the temples of the believers. Otherwise, if thou wert to recite unto mountains of stone, thou wouldst witness nothing from them. Nay, even unto servants whose hearts are like stones thou wouldst witness nothing, inasmuch as the Messenger of God did recite those verses unto the desert Arabs, yet it profited them not, neither did they prostrate themselves before God their Lord. Rather, what is intended is those who deserve to be mentioned before God, for they are the possessors of understanding.

And therefore when a verse from among the verses of God was recited unto the first of creation, he prostrated and submitted. But were I to recite unto the lowest of creation, he would not recognize it, and how could he prostrate? That is a command of God from before and after. Say: concerning all this shall they be questioned.

Then He said: “The Day of the Witness and the Witnessed.” Know then that in the dawning of Truth, the Witness is the very Witnessed, inasmuch as God hath manifested Himself unto it through itself, and hath cast into its very identity the like of itself. Thus doth it recite from His presence His verses, and it declareth: “God—there is no God but He, the All-Protecting, the Self-Subsisting.” And if I desire to make mention of the mention of the Witness, then behold, look upon its number, then say: “God beareth witness over that creation through those who have believed in God and His verses, and who unto Him do prostrate themselves.” Are ye mightier than these, or more penetrating in knowledge? Then shall ye bear witness against your own selves, then shall ye testify. Such is the Day of the Witness, until God maketh manifest the Day of the Witnessed—verily He is the All-Protecting, the Desired One.

But do thou know thine own measure, and approach not unto that which grieveth thee. Look upon that which hath been sent down from God, then be thou of the thankful. And comprehend the station of him for whom no station like unto it hath been created after the station of the Point upon the earth in Paradise, if thou desirest to be of those who comprehend. Otherwise, recite the Visitation which mentioneth at its end the names of the Day of Resurrection in thy house, for verily God shall give thee the reward of those who comprehend, and He hath commanded all the worlds to do likewise.

Then He said: “The Day whereon the angels shall stand rank on rank.” If thou dost attain unto Him Whom God shall make manifest—exalted be His mention—and dost stand before Him Who standeth before God, and dost look upon Him with His eye wherewith God hath manifested Himself unto thee through thee in thyself, then shall God send down upon thee the like of that which was sent down aforetime in mention of the angels rank on rank. For that is of the mystery of God. The angels, in the understanding of the people of Truth, are they who are called the Temples that bring tidings of God, and naught is seen in them save the exemplar of the Cause of God. They, by night and by day, do glorify God their Lord, the All-Merciful, and tire not.

Then read after that passage unto the end of the Visitation, and comprehend its allusions, such as His saying:

“O my God, I seek refuge in Thee from having my station in that Day be among the stations of the wicked.”

Dost thou recognize them or not? They are those who worship God by night and by day, and who in His verses from aforetime do firmly believe. But they worship not God with that which hath been sent down from His presence, nor do they believe in His verses.

Then He said: “Or that my place be among the places of the wretched.” Dost thou recognize them or not? They are those who do all that they do in the name of Muhammad from aforetime, yet from the manifestation of His Self in His latter appearance are they veiled. In every day and night they prostrate themselves four and thirty times unto God, yet shall they never prostrate themselves once unto God in truth, inasmuch as Muhammad esteemed not that prostration unto God from aforetime save that each might thereby enter into the presence of God, and they turn toward Him unto God at every time, and before time, and after time. But praise be to God! They prostrate not themselves unto God their Lord, yet they imagine that they do prostrate themselves.

Say: God is the Creator of all things—will ye not then glorify Him? Say: God is the Provider of all things—will ye not then sanctify Him? Say: God causeth all things to die—will ye not then declare His unity? Say: God giveth life to all things—will ye not then magnify Him? Say: If ye recognize Me, then ye do recognize God; otherwise ye are indeed of those who are veiled. And though all things should worship God, it would add naught unto the treasures of the Cause of God; but those who do worship God—they do believe therein.

Then He said:

“And when Thou dost distinguish among Thy creatures, Thou wilt drive each according to their deeds in companies to their abodes.”

Drive me then by Thy mercy among Thy righteous servants and in the company of Thy God-fearing friends to Thy gardens, O Lord of the worlds. From the beginning of that Command until the Tree is made manifest, He distinguisheth between all that He hath created or will create, and beareth witness concerning every one who is a worshipper of God or otherwise. This is not made manifest save to him who believeth in the signs of God or believeth not. On the day when God made Muhammad manifest, all believed in Jesus and that which was revealed in the Gospel. But God distinguished between them through Muhammad. Then in the Furqan all believed in Muhammad and that which God revealed unto him. And God will assuredly distinguish among His servants through him upon whom the verses have been revealed. Then shall the God-fearing be made manifest from among them, and there shall be made clear in the Book those who were workers for God and those who were workers for themselves.

And verily those who have believed in Me and in that which God hath revealed unto Me—these shall remain believers until the Day of Resurrection. But they shall be tested through him whom God will make manifest, and then shall they be tried. If they believe in him on the day of his appearance, then are they truthful. Otherwise their faith shall profit them not even to the extent of a mustard seed. Say: Fear ye God, O ye who possess utterance, all of you together.

Then look in the Furqan and in the traditions of the martyrs of the All-Merciful, for all that they uttered was but for the Day of Resurrection, and all that they did was but for that Day, insomuch that if thou dost look at the reward of every Qur’anic chapter, it terminateth in the Day of Resurrection. Then the reward of all that is mentioned by them is because that is the Day whereon God manifesteth Himself to His creatures through that which He revealeth unto them of His verses. Then shall all be tried.

Look then at the condition of the people, for they circumambulate around the House because it is attributed to God, and they recite the Book because it is the Book of God, and they believe in Muhammad because he is the Prophet of God, and they believe in the martyrs of God of old because they are the Proofs of God, and they follow the repositories of their knowledge because they are the guides of God’s religion. And they pray and give alms and perform pilgrimage and fast, and all that they do or leave undone is because it is the command of God. But from the Tree that reciteth from God and argueth concerning Him, and in whom they see naught save Him, they are veiled.

Even so on the day of him whom God—exalted be His remembrance—will make manifest, all will believe in that which hath been revealed in the Bayan. But all this is that they may know God and then through him whom God will make manifest may attain certitude. Yet the people follow that whereby they draw nigh unto God, but from God their Lord they remain veiled. Say: Ye draw nigh through the command of God—God seeth this—but how can it profit them if they are veiled from God and from what God desireth in His wondrous creation, if they but knew?

Call to mind then the saying of the Truthful One, peace be upon him, in the Misbah concerning the mention of pilgrimage, for all of that is preparation for death and gathering and resurrection and presentation before God. If the greatest of obligations were like that, being ordained for the servant’s preparation for the Day of Resurrection, how much more so are the acts of worship that are less than that? And verily God—mighty and glorified is He—hath revealed in the Furqan from its beginning to its end naught greater than that ye should believe in God and then in His signs, if ye love to be guided.

And verily hath been revealed in the Furqan from its beginning to its end that there was naught therein greater than that ye should believe in God and then in His signs, if ye desire to be rightly guided. And without doubt this was not made manifest save that ye should believe in Muhammad the Messenger of God and then in that which he reciteth from God, that ye might be assured.

Behold then the verse wherein God hath mentioned: “In what revelation, after God and His signs, will they then believe?” [Q77:50]. For that is in the element of air through Muhammad and His words, then in the element of water through the first who believed in Him and then His words, then in the element of earth through the last who shall guide unto God and seek tidings of God’s pleasure. And upon this hath been revealed: “O ye who believe! Put not yourselves forward before Allah and His Messenger” [Q49:1]. And the intent in the name of God is not the name of the Messenger, for He Who is made manifest through the manifestation of Divinity is He Who reciteth unto thee from God His verses, and that is the highest that can possibly appear in creation from God, mighty and glorious, inasmuch as that which God attributeth unto Himself is like unto the House which He hath attributed unto Himself.

Otherwise, the Essence of the Eternal, glorified and exalted be His mention, can never be seen nor described nor comprehended nor pointed to nor spoken of in the dual. And whatsoever is mentioned or described as the Sun of Reality by the ignorant concerning the Will—whose inner aspect is mentioned in relation to the mention of Divinity and whose outer aspect in relation to the mention of servitude and messengership, or whatsoever is mentioned of the names of goodliness and the states of belovedness—call thou this to mind, for that is indeed the Great Day.

Part 5: “And I testify concerning the Word of God…”

And I testify concerning the Word of God: “Taste ye the penalty of burning” (Qur’an 8:50), for that is the outer aspect, while its inner aspect is the nectar for those who believe in God and His signs. Behold then how thou seest the veils of the people, for that is what thou hast witnessed in the traditions in the interpretation of: “One liable to punishment did ask for a punishment about to befall the unbelievers, the which none can repel, from Allah, Lord of the Ways of Ascent” (Qur’an 70:1-3). For it hath been interpreted as the Proof, and there is none who can repel it from those who believe not in Him. Though they should spend all that is on earth, they would find no one to repel it. For God, mighty and glorified, hath said: “Knowest thou not that Allah hath power over all things in heaven and earth? And besides Allah ye have neither patron nor helper” (Qur’an 2:107). That is, for Muhammad aforetime, then for the Essence of the Seven Letters in that Manifestation, then for Him Whom God shall make manifest in the latter Resurrection.

Then call to mind truth after truth in the Living Letters in both the Furqan and the Bayan, both of which are one, then among the witnesses of the Bayan that they should believe in Him Whom God shall make manifest with truth after truths according to the nearness of their hearts. For on the Day of His appearance none shall have any excellence save through belief in Him, nor any knowledge save through knowledge of Him. Wash then from the tablet of all things their thingness save through Him, for that is the certain truth.

Then I testify on the night of the third of the third ten of the greatest month, where He saith: Did the people think that they would be left alone on saying “We believe,” and that they would not be tested? Behold, the word of God is certain beyond doubt, and all who lay claim to faith must needs be refined and tested until their truthfulness is distinguished from their falsehood. I have set apart all people by the word “There is no God but God,” and I have sent unto one, so seek ye Him, for He is more precious than red sulphur. Red sulphur cannot save thee, but this One can save thee. Seek ye Him from him whom ye knew aforetime, for he was aforetime the gate of bounty for whosoever desired to receive from God, exalted and glorified be He, through the Manifestation of His own Self. But I will expound that testing for thee that thou mayest see with thine own eyes, for the plan of God is above every plan, and were it not for the grace of God and His mercy, none among you would ever be purified.

Therefore, observe those who have said “There is no God but God,” for these are the first whom We have tested by declaring that there is no God but Me, and We have distinguished the truthful from the rest. He who spoke that word aforetime spoke it only according to that which God had revealed in the Qur’an, and the authority of the Qur’an was not established save through the inability of all upon earth to produce its like, and Muhammad proved the authority of the Qur’an and its supremacy over all miracles, so that none should depart on the day of testing. And a period of one thousand two hundred and seventy years was decreed for it. When God desireth to test His creatures and to witness who will testify to the truth and who will not, then He revealeth that verse even as it was revealed aforetime in the Qur’an. This is the straight path of the beginning.

Observe now who saith “There is no God but God” and who passeth over this straight path after God hath made known unto all who believed in the Qur’an that its like cannot appear from among the creatures, and all have testified to this from after Muhammad until now, that no signs come from anyone thereafter. God hath seized them by that from which they have no escape, that they might be certain that those words are from God. This is a universal grace to close the doors of remoteness and veiling from every soul, that perchance thereby on the Day of Resurrection they may be saved. But when those words were revealed, thou seest that none believed in them with certainty that they were from God, the Lord of the worlds.

And verily that which thou hast validated of that word through thy knowledge in the pillar of glorification at the time of reckoning—if We wished We would not accept it from thee, for thou hast known from behind the veils and hast validated that word through thy principles which are in thy hand. And verily this according to thy principles is not valid, since from that pillar it is not meet that such a word should appear, for if it were meet, it should appear from the pillar of Unity which is above that pillar. And shouldst thou elevate thy principles, verily that is not meet save for the Tree of Reality, the Primal Point, and below it creation is brought into being by its word. And verily thy knowledge in the validation of that word was not through a primal reality. And if thou hast seen that thou hast spoken truly, it is for the sake of thy companions that their feet may not slip upon the Bridge on the Day of Resurrection.

Otherwise, verily that word is not meet save from God, glorified and exalted be He, for if it were possible for another after the cessation of revelation, the witnesses of God would not weep after Muhammad, nor would they supplicate for the Day of the appearance of the Truth, which is the appearance of the Will that speaketh from God with that which rendereth powerless all that is upon the earth.

Therefore thou seest that all who say “There is no god but God”—their source was naught but the word of Muhammad, and his word is established as being from God only through the verses which God sent down upon him, wherein all that is upon the earth is rendered powerless. Therefore behold—this is the first principle of the religion of creation. We have tried them with that word on the Day of Resurrection, and that which was established aforetime shall be established on that Day. Nay, the Cause of God is more manifest, for He Who was sent aforetime was sent at the age of forty, and his tongue was Arabic, and those verses were revealed unto him in twenty-three years according to what thou seest in the Furqan at that time.

But through that Tree, perchance He reciteth the like thereof when He willeth in two days and two nights. And thou hast witnessed that He was a Persian and recited not those verses save when four and twenty years had passed over Him, after God had given Him of the prayers and tablets and the true spiritual forms that which none can enumerate save God.

Observe how in every Manifestation the Reality Which God manifesteth among the people is by that which was the greatest example among them. On the day of Moses, when the superiority of the people lay in the science of talismans, God revealed His Prophet with that which was mightiest, that none might have any argument concerning His Cause. Then in the manifestation of Jesus, when the superiority of the people lay in the science of bodily healing, God sent forth Jesus with that power, that none might tarry in acknowledging Him. Then in the manifestation of Muhammad, when the superiority of creation lay in the science of eloquence in speech, even so did God send Him forth that none might be able to tarry in recognizing Him.

And in thy time, when the superiority of the people lieth in the knowledge of God and the mysteries of Reality and Divine Unity, therefore hath God manifested Him Whom He desired to manifest in that station, that none might be able to tarry in recognizing Him. Observe in the tradition of the Tablet of Fatimah, for therein is mentioned concerning Him the perfection of Moses and the glory of Jesus and the patience of Job. This is a word according to the measure of creation’s capacity; otherwise, naught is attributed to the Tree of Reality save the perfection of God and His glory and His patience.

And dost thou know what is the patience of God? It is My patience with that creation, and it is the severest vengeance from God. Observe in the visitation of the Proof where it saith: “And thy wrestling-places are in God the essence of God’s vengeance,” and there is naught more grievous for creation than this, if they but knew.

Behold how God hath manifested the summit of perfection, yet all are in veils. If thou wouldst desire to recite even one verse, thou couldst not do so, and like unto thee is all that is upon the earth. And this is because it pertaineth to the station of God—He associateth none with Him. Then concerning supplications, if thou didst desire them, thou couldst not accomplish it, and if thou couldst accomplish it, thou must needs take the forms from the words of thy Imams, and thou wilt find no path thereto.

Verily, the first is water that changeth not, and verily this is milk whose taste hath not altered. Then observe the sermons and visitations, for they are wine delightsome to the drinkers. Then observe the forms of knowledge, for they are purified honey for the God-fearing.

And that which God hath promised thee, and all of those rivers in Paradise—God intended not by Paradise save the Primal Reality, nor by those rivers aught else but that which floweth from that Reality like unto oceans. And this is the meaning of the saying of your Imams that our enemies in Our manifestation shall eat that which I am ashamed to mention, for they enter not into Paradise to partake of its sustenance, and whilst they remain in the Fire they are sustained by that which is therein. And had this been before the Manifestation, it would have been the sustenance of Paradise, but after the Manifestation it is transformed.

And if thou desirest, look upon the people of Jesus before God manifested Muhammad—whatsoever they recited of the Gospel and the words of Jesus, they were sustained by the sustenance of Paradise. But when God sent forth Muhammad, the sustenance of Paradise was transformed to that which is beneath it. Therefore it was not lawful for anyone, so perceive thou and arise from thy slumber, and let them arise from their slumber whom ye see desiring God as their Lord.

For that which thou hast beheld in the Tradition—“People are asleep, and when they die they awaken”—those are the stages of the Day of Resurrection, as hath been recited in the Prayer of Adiliyyah from death unto resurrection, which are eleven stages, whereof the Persian children say that the root of religion is five and its branch is six. That is thy temple in the Most Great Name, whose outward form is Ha and whose inward reality is Waw. And We have sent unto thee that thou mayest give thanks unto God thy Lord thereby, through that which We have sent unto thee from the temples of the First Unity.

And though all those stages are established with the discerning ones at the time of the Manifestation, yet since the people are among the remote ones, I shall place each one in a cycle that perchance thereby one of the Muslims may be delivered. But nay, by God thy Lord, He is independent of all the worlds.

By my life, I have found none who speaketh the truth “There is no god but God” in such wise as would establish that Word in his religion aforetime, inasmuch as all that they have comprehended and grasped of that Word is from their own knowledge which is in their possession. But verily the matter is as I have informed thee and the mystery is that which I have brought thee. And methinks I behold all who are in the Bayan in the last height of its manifestation—all of them are slumbering.

Until God shall raise up him whom God will manifest, exalted be His command! Then those who believe in Him know not anything until they turn with the sun till it reacheth the midst of its decline. Then perchance they may comprehend something and behold God their Lord and associate naught with Him. God hath created for them no paradise greater than this, whether they find their Beloved alone, alone, or find before Him all that is on the earth. For His likeness, glorified be His mention, is like unto the sun—were there to confront it mirrors without number, all of them would reflect the radiance of the sun within their bounds, and if none should confront it, the sun would rise and set, and the veil would be for the mirrors.

And verily I have not fallen short in my counsel to those creatures and in my guidance for their turning unto God their Lord and their faith in God their Creator, that they may believe in Him on the Day of His Manifestation—all that is on the earth. This would gladden my being, when all have attained unto the summit of their existence and have reached the dawning-place of their Beloved and have comprehended that which is possible in the realm of possibility from the manifestation of their Desired One. Otherwise my heart is grieved that I have nurtured all things for this purpose—how then should anyone be veiled therefrom? I have called upon God and I call upon Him—verily He is nigh, responsive.

Then observe the testing of God for whoso uttereth that Word—how far do they depart from that which God thy Lord loveth! Yea, and God, inasmuch as He desireth to deal with them through grace and spreadeth not the wings of justice, whosoever may be saved on the Day of Resurrection, even though it be through love as of a mother for her child—since the essence of religion is the love of God, and when this is not of the attributes of love of God, He saveth whomsoever possesseth it, but that is through grace, not through justice. Whoso looketh upon that Tree with other than the eye of God shall not merit the decree of salvation. And God shall cause all to ascend until they behold with that eye their Lord God in the horizon of the beginning and then in the summit of the return.

Part 6: “And were I to wish to mention…”

And were I to wish to mention the testing of those creatures in all the circumstances of their religion and their world, the Tablets of possibility and of existence would not suffice, inasmuch as if the testing of creatures in the essence of essences be such as this, how shall it be for those who are under the shadow of that Word? Observe how many acknowledge that Muhammad is His servant and His Messenger, and there is no doubt that none hath been nearer to God than Muhammad, then than the Letters of the Living. Then observe those who recognize them after they have been known by proof to be the first of creation and those from whom hath been taken and upon whom hath been bestowed the pre-eternal before all things. But inasmuch as the knowledge of creatures is mere words, not reality, therefore it beareth no fruit for them. Otherwise, whosoever possesseth the eye of insight and heareth the verses of God from their Tree shall be assured of the appearance of his Lord and the presence of Muhammad and the Manifestations of His Self and the Gates of His glory and all the Prophets and the truthful ones and the martyrs and the believers.

And likewise, whosoever may be in their shadow shall be in the shadows of the Fire. By Him Who cleft the grain and created the soul! If God had created in the first that hath no first anything of good, He would have gathered it into the first of them that believed in God, inasmuch as he is the essence of all good. And this is the meaning of the word of God: “Your creation and your resurrection are but as a single soul,” and the meaning of the saying: “As for the Prophets, I am they, and as for the Successors, my brother Ali is they.”

And if God created anything devoid of good in any world of the worlds of Command and Creation, He would send it forth in the first of them that said not “Yea” unto “Am I not your Lord?” Then hath He divided the source of that good until it cannot be numbered, and likewise its shadow, until it reacheth beneath the dust. Behold then the word of God: “We have gathered you and the ancients,” for this is a word of truth wherein is no doubt, inasmuch as all things have been created for God, and needs must return to none save God.

When God desired aught of a soul and it knew Him, that soul hath manifested what God desired of all things, and verily all are charged with the like thereof. But inasmuch as they manifested it not, the command of God is established in that thing. Otherwise, on the day when the first of them that believed desired the Truth, all were charged with the like thereof, but inasmuch as they turned not and were veiled, the Holy Spirit hath taken, in the gardens of infancy from the orchards of the Garden of Eternity, the first-fruits thereof and their manifestation and their inner essence and their secret and their witnessing.

And if each should take according to his like, then should they take, inasmuch as the like thereof is as mirrors—if all the mirrors were alike, there would be manifested in them the image of the sun. Then should the name of humanity be applied to all of them, and all things be gathered according to the appearance of their differentiation. But inasmuch as they turned not, they gathered all in one soul.

Marvel not at this, but look upon the manifestation of Jesus, for He, peace be upon Him, trained all creation for the manifestation of Muhammad, and promised them what mentioneth the name of Ahmad in the Book. And all, by night and by day, awaited His manifestation and besought their attainment unto His person. And when God manifested Him, then in five years or more naught was gathered save in Ali. And although it behooved on that day that all things be gathered unto God, yet inasmuch as they were veiled, each from that for which they were created—the meeting with God—the bounty of all things was taken by Ali, and the fruit of the creation of all things was manifested in Ali, peace be upon Him.

And on that day all the Names of God were He, inasmuch as He had taken His rest in the shadow of God until God should differentiate Him. And on that day thou seest His multiplication where it cannot be numbered.

And likewise they of the Bayan, if they would recognize Him Whom God shall make manifest, that they might be delivered, inasmuch as they were not created—God hath revealed in the Book:

“God created not anything save that it should believe in Him Whom He shall make manifest on the Day of Resurrection.”

By the Truth! O all things, ye shall be certain of that for which ye were created.

That verse is the fruit of the creation of all things, inasmuch as it taketh from one and fulfilleth unto one. Methinks I can behold the day of His manifestation when all people shall arise in His name. And by night and day for His appearance they shall supplicate. But when God manifesteth Him, lo, none shall believe in Him save the sincere. By Him Who cleaveth the grain and createth the soul, were every soul to believe in Him when He saith “Verily I am God, there is no God but Me, and whatsoever is beneath Me is My creation; O all things, worship ye Me!” then would it be meet that every soul should say “Yea” and prostrate themselves before God while they are assured.

And should any be veiled from Him, that is from after their own selves. And whoso comprehendeth this, that is all things, let them first recognize Him Who believeth in Him, then shall ye recognize Him. Verily we are all believers in Him.

Behold, all who were created awaited Muhammad from the Gospel, and He came and there passed over Him one thousand two hundred and seventy years, yet they unto this time are waiting. Then bear witness to this, then say: “Glorified be God above that which they know not!”

Then likewise bear witness on the day when God—exalted be His mention—shall manifest Him, for He shall assuredly come with the truth. But they who await Him and by night and day arise in His name shall disbelieve in God Who created them and sustained them and caused them to die and gave them life and shall raise them up, yet they perceive not.

The example of all who are veiled from the Manifestation of that One is that each seeth within himself that he is for God, but God beareth witness that he is naught but for that which is beneath God, save those who were assured in God and His signs. These are they who have believed in Me and in whatsoever God hath sent down unto Me from the verses, and they in meeting their Lord on the Day of Resurrection are assured.

Therefore behold the trial of all who have said “Muhammad is the Messenger of God” and their tribulation on the Day of Resurrection. For that which maketh the Prophet a Prophet—which is the signs of God—God hath manifested in the beginning of the matter, yet none have been fulfilled thereby save the learned.

Then look upon those who have claimed love for the Imams and loyalty to them, or love for the Gates of Guidance and knowledge of them, for all have been tried and tested. Were I not loath to make mention of excellence, I would say: “And there will swoon all who are in the heavens and the earth and all that is between them, save whom Allah willeth”—and dost thou know what Allah willeth? That is the Word of God: “Everything will perish save His countenance”—and dost thou know what the countenance is? Those are they who have believed in God and His signs, and who have followed the messages of those who have delivered unto them from God their Lord whatsoever hath been sent down unto them of the verses. Verily, those are they who, in the shadow of the letters of the countenance, shall be saved.

And the condition of all creation is like unto the Day of Resurrection, save that on that Day their trials shall be made manifest. Otherwise, the station of creation in every matter before God is like unto that. And how oft have I seen in the traditions accounts of trials, which the learned of thy time have related, until it was said: “None shall remain save us and our followers”—yet none payeth heed to this, and each regardeth himself as the very essence of the followers.

And verily I have endured patiently in the Cause of God, for I shall assuredly take from above the earth the number of the companions of destiny, and I have endured with what none knoweth save God. Thus when they have been taken from the sieve, I have heard their names ere the decline. This is the meaning of the saying of Ali:

“And surely the remaining ones who have preceded shall be cut short”

- and so forth.

Then His saying: “Your lowest shall become your highest, and your highest your lowest”—behold above the earth the people of His truth are confined to Islam, and Islam is confined to a portion of the fifths, and little in other lands. And the portion of Islam—its greatest city according to outward appearance is the land of Sad, where in every chamber one crieth out: “Verily I am the mujtahid in the religion of Islam!” And God hath made their highest—whom thou knowest outwardly—that which God loveth not to mention, for sufficient unto them is what they have earned before God, and unto God their Lord shall they all return.

And verily their lowest in outward appearance—he who worketh with wheat—hath said “Yea!” and believed in God, the Most High, the Most Exalted. And for this reason hath he become higher than whosoever is upon that earth, even though he knoweth not a single Arabic word. And those who are followed in learning and piety from the beginning of their lives to the end thereof have given false judgment concerning God their Lord, notwithstanding that they glorify God by night and day, yet they believe not, inasmuch as they are in themselves the letters of negation, though they perceive it not.

This is the meaning of the saying of Ali: “Your lowest shall become your highest, and your highest your lowest.” Whosoever upon that earth is lowest of them all according to outward appearance, on the Day of Resurrection shall be saved and shall don the garment of glory and exaltation before God and before those possessed of knowledge of Him. And whosoever upon that earth is above them all—God loveth not to mention him because he hath not believed in God his Lord, notwithstanding that he attributeth himself to God by a name which hath no reality for him, and he is not of the truthful.

If the Cause of God were in a land which had no reality to attribute itself to God, and ye had among you its like according to Islam in such a condition, how then could it be in other lands? And that which thou hast seen in the tradition—that one shall come forth from that land and two from this land, to the end of the tradition—naught but this hath been with God in truth. Otherwise, how shall each be faithful to his covenant with God? Verily, the essence of the Word today is the Day of Resurrection, and all have been gathered and shall be gathered according to what they have earned.

I have mentioned the trials of the people in the fundamentals of their religion—how then shall I mention their branches? This is but a branch, provided their fundamentals be established for them. And how shall I mention what is in their religion whereby they transgress the bounds of God? Verily, they have no mention. And those who derive poetry from poetry—this is the measure of their trial, inasmuch as they have entered into the religion of Islam by virtue of the Furqan after being assured that it was naught but from God, and they behold the like of that proof yet believe not in God nor are assured that it is from God. They extract from what is therein yet perceive not, and I think not that they shall perceive. Shall those who believed not in Muhammad until that time perceive these? But God loveth that they should perceive, that they may be saved thereby on the Day of Resurrection. And this is of the grace of God upon mankind, but they give not thanks.

And this is what I have seen—that the appearance of the Proof is the Lesser Resurrection. And according to the saying of the people, I shall be patient until the day of fifty thousand years, that God may judge between His servants in truth. Verily, He is the Best of Judges.