BB00551: Risaliy-i-Raj’at—Answer to questions from the Letters of the Living

Introduction

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

Glorified is He unto Whom bow down in adoration whosoever are in the heavens and whosoever are on the earth, and verily unto Him shall all return. Praise be to God Whom glorify all that are in the heavens and all that are on the earth, and verily unto Him shall all be brought back.

God beareth witness that there is no God but Him. His is the Kingdom and the Dominion, then the Might and the Power, then the Strength and the Godhead, then the Force and the Precious Stone, then the Sovereignty and the World of Humanity. He giveth life and He causeth to die, and verily He is the Living Who dieth not, and the King Whose dominion passeth not away, and the Just Who worketh no iniquity, and the Sovereign Who changeth not, and the One from Whose grasp nothing escapeth, neither in the heavens nor on the earth nor that which is between them. He createth whatsoever He willeth by His command. Verily, He hath power over all things.

Blessed is He unto Whom belongeth the kingdom of the heavens and the earth and whatsoever is between them. Say: All, by His command, do stand. And exalted is He unto Whom belongeth whatsoever is in the heavens and the earth and whatsoever is between them. All, by night and by day, unto Him do prostrate themselves.

To continue: Since a question hath been asked concerning the Return [raj’at], know thou that the Day of the Manifestation of Him Whom God shall make manifest—exalted be His mention—is like the Day of the Manifestation of the Point of the Bayan, and the Day of the Manifestation of the Point of the Bayan, behold it like the Day of the Manifestation of the Point of the Furqan. And know thou that the difference between the believer and the non-believer lieth in knowledge and recognition, not in outward form.

Consider the peoples of Moses and Jesus and Muhammad—may God’s peace be upon Him and His kindred—and before Moses, from the day of Adam. All of them thou dost behold in human form, yet none of them are in human form in the sight of God save the believers in the Bayan. And in like manner, the believers in the Bayan, on the Day of Him Whom God shall make manifest, are not in human form save those who believe in Him.

Consider: the difference between the people of Muhammad and the people of Jesus is purely one of knowledge and recognition. Since the people of Muhammad regard Him with the eye of prophethood, the decree of faith shall apply to them until their own Day. But the people of Jesus, since they regard Him not with the eye of prophethood, the decree of lesser faith hath been pronounced concerning them.

And know thou that in the Manifestation of Him Whom God shall make manifest—exalted be His mention—the drops of one year of His Manifestation are mightier than the whole of the Bayan. And if thou desirest to behold this truth with the eye of certitude, consider the Furqan: the first drop of Islam after the Messenger of God was established in the Commander of the Faithful, and at the time of its establishment it was mightier than all that had passed over the Gospel through the years, for had it not been mightier, it could not have surpassed them and pronounced the decree of lesser truth upon them.

And in like manner, consider the Point of the Bayan: those same Letters of the Living, four months after the beginning of the Manifestation, were mightier than the one thousand two hundred and seventy years that had passed of the Furqan. And in like manner, in the Manifestation of Him Whom God shall make manifest, I swear by the sacred Essence of God—mighty and glorious is He—that methinks I behold that His servants of five years are mightier than all that hath passed over the Bayan throughout its duration, for if they be not mightier, they cannot enter the new Manifestation and behold that Manifestation under the shadow of this one.

And whatsoever thou dost witness in the Bayan concerning My remembrance of Him Whom God shall make manifest, on the day of His Revelation the Bayan itself standeth cognizant thereof, and the creation of that Manifestation cometh to pass through His words, even as the prayers which thou dost behold offered up concerning the Proof in the religion of Islam—what benefit do they confer today upon the divines save that they recite them and are assured by them, yet remain veiled from the intended purpose?

Now as to that which thou hast inquired concerning the return of the exponents of this Revelation, know thou that return signifieth the same as resurrection, and the true meaning of resurrection is that very new creation whereby the essence of the former creation becometh manifest therein, even as these very souls were the souls of [the battle of] Badr. Consider now the cause for which the companions of Badr arose, which was naught save the Cause of the Messenger of God. In like manner, in the Manifestation of Him Whom God shall make manifest, the being of these souls was sustained by the Cause of the Point of the Bayan, and at the time of return and resurrection they shall return through the word of Him Whom God shall make manifest—exalted be His mention—with resurrection.

For example, if on the day of His Revelation there be but one believing soul, the resurrection of all the Prophets shall come to pass in his own self, and of the successors in the soul of him who believeth. Even as it was in the Point of the Furqan for a long time in this wise—the resurrection of all—whereof the tradition beareth witness:

“As for the Prophets, it is I, and as for the successors, it is my brother Ali.”

And if they become numerous even unto infinity, the same decree shall apply unto them, even as in this Revelation the decree was pronounced concerning the companions of Badr.

Consider that if the Messenger of God had decreed concerning a thousand Kaabas, whereas He decreed concerning but one Kaaba, would it have made any difference in the sight of the command of God? In the same wise that thou dost observe the operation of God’s command in clay, apply it also to souls, and lift thy gaze from multiplicity and behold the one Reality whereby all individuations and multiplicities are sustained by His command, that on the day of the Manifestation of Him Whom God shall make manifest thou mayest be able through recognition of Him to enter the Paradise of eternity and the ocean of unity.

However, if all be trained under the tutelage of the Point of the Bayan and be observers of the Source of proof and testimony, they shall not remain veiled at the time of the Manifestation. And there hath been and is hope from the grace and mercy of that Sun of Truth that the numbers of all things that are one in one shall be honored with mention on the day of His Manifestation.

But regard His bounty and grace—it may be that the companions of this Revelation, whenever His will is directed thereunto, He may make mention of their return. Yet in the First Unity there is no return from His being. God doeth whatsoever He willeth and decreeth whatsoever He desireth. “He shall not be asked of what He doeth, but all others shall be asked.” [Q21:23]

And the mention of return that is made concerneth the resurrection of the Manifestations, not the dead of the graves, even as in the return thou didst witness the mention of the companions of Badr among the living. And if thou wouldst gaze upon the true mystery, it is through the mention of that creation that the companions return in those Manifestations—there is no need for the souls of the past to be mentioned, even as on the day of the Messenger of God He did not say that the Commander of the Faithful was the successor of Jesus, but appointed him Himself.

And likewise in the Day of Him Whom God shall make manifest, if mention of the Return should be made, it is by virtue of the bounty of His Being, otherwise creation taketh place through His Word, for even if there had been no mention of it before them, through His mention would be realized that which is intended by the Return. And it can be seen as it were that all these companions have been illumined by faith in that Sun of Truth, and in the knowledge of the One without number do they take delight in the paradise of eternity through mention of Him and praise of Him. And until the appearance of Him Whom God shall make manifest, none shall recognize them, but at the time of the Manifestation they shall become apparent through mention of that One, inasmuch as that which was the source of their first mention was the Word of God.

And since the Word of God is not like the word of creation, and all are powerless to produce the like of one verse from among His verses, this is why at the time of the appearance of that Sun of Truth they are recognized through mention of that One. And after hearing Him they attain certainty that they are the same as they have been, for if they attain not certainty, they are not those ones, since it cannot be that they should hear speech which is in itself a proof and not attain certainty.

And that Day is the Greater Resurrection in relation to this Resurrection. Perchance a servant sitteth in his house and knoweth not himself, yet the decree issueth from the Source of the Cause that this is he, and if aught other than Him should occur to his heart he shall be held accountable therefor, inasmuch as that religion which was entrusted to him was established by that same Word and by the authority of that same Proof.

And as for that which is seen in the traditions concerning the acknowledgment of the Prophets in the Wilayat of the Commander of the Faithful, that every affliction which anyone witnessed was by reason of that acknowledgment, which hath been mentioned in detail in the commentary on the sermon—open thine eyes and behold with outward sight that that which was spoken much concerning the Wilayat was in the Manifestation of the Commander of the Faithful. And were it not that thou wouldst be perturbed, I would remove the veil.

But I shall draw an analogy to the appearance of Him Whom God shall make manifest, magnified be His mention. At the time of His manifestation, He who is the first to believe in Him shall be the first believer of the Furqan, who shall be identical to the first believer of the Bayan. On that Day all are bereft of insight, to such a degree that when they hear mention of His name, the people of the Bayan shall not recognize with certainty that this is that same letter Sin of the Bayan, and the people of the Furqan shall not recognize with certainty that this is that same letter Sin of the Furqan. And likewise extending upward until the Book of Adam is reached, all have been held accountable for this very recognition, and whatsoever afflictions they have witnessed have been by reason of this same recognition. For the assistance before the manifestations is the same as the assistance after them.

This is the mystery of why whosoever believeth in the first to believe in Him Whom God shall make manifest, magnified be His mention, hath in all worlds believed in every successor of every Prophet. And if any soul remaineth veiled, he hath in all worlds failed to believe in the successor of any Prophet, even though from the Day of Adam until this day he may have been a believer in the successor of that manifestation in every appearance. For the essence of all is the same, and he hath remained veiled from that whereof the successor is the successor.

This is not to say that thou shouldst regard this station of successorship in terms of this particular station, but rather look to that by which it is established, which is the Cause of the Tree of Reality. For if, by way of example, the Messenger of God had not appointed anyone by the designation of successorship, today mention would be made without reference to successorship. All these things are that in the Day of the appearance of Him Whom God shall make manifest thou mayest not remain veiled by names, but rather look to that by which the names are established—all things, even the mention of the Prophet. For that name is created by what God sendeth down.

And as for what hath been mentioned, no retribution for the oppressor hath been or is higher than the very act of oppression itself. If thou desirest to observe reality, observe those souls who were previously polytheists—by the very act of polytheism, which is the essence of the veil, the ordinances that were revealed concerning them in the Furqan are carried out in their shadow. And these conditions that thou observest of might and abasement—observe that they exist in every nation. And these are the conditions of earthly conjunctions that appear through their causes.

The greatest reward is the mention of God’s good-pleasure from the servant, and the greatest retribution is the mention of what is below this Word from the servant. And in the shadow of the first, all good is established, and in the shadow of the second, all that is below good is established.

On other worlds—for God there have been and are

And as for what thou hast asked concerning other worlds—for God there have been and are worlds without end within worlds without end. But all revolve around this world, so that if one becometh a believer in this world, he is in Paradise in all worlds; otherwise he is in what is below that. But lift thy gaze from fanciful imaginings and behold the realities of things as they are, that thou mayest be established within the circle of the unitarians unto whatsoever God may will.

And that which has been seen in the Qur’an or heard in the traditions, that the people of Paradise are in Paradise “except as God willeth,” and likewise in the Fire—this has been witnessed with the eye of certitude. For example, today all the people of the Bayan are in Paradise, and those beneath them are in the Fire, until the Day when God shall manifest Him, at which time “as God willeth” shall be made manifest in regard to both. This is the meaning of the mention of “as God willeth,” although even in the night “as God willeth” has been and is established in the Source of Will, yet since the decree of manifestation is not present, none becometh aware.

Consider the forty years of the life of the Messenger of God before the declaration of His Prophethood, when of the letters of the Gospel, that which was connected to His Will was transformed from His fire to light, and from His light to fire, and “as God willeth” of the people of the Paradise of the Gospel was concluded by the Will of His Holiness. But since none save His Holiness Himself was informed, the decree thereof was not manifest, yet before God it is realized and established.

On the death of the believing soul, know that everything returneth

And as to what thou hast asked concerning the death of the believing soul, know that everything returneth unto its source, and that which sustaineth all things is, before God, delighting in the Paradise of His Being and Bounty. Thou seest that his body returneth unto clay, his essential body returneth unto the Gates, his essential soul returneth unto the Imams, his essential spirit returneth unto the Prophet, and his essential heart returneth unto the Manifestation of Glorification, which is intended to be the Sun of Truth.

Consider that the beginning of all religion was from the Messenger of God, and their return is likewise unto Him, and His return is unto God, even as His beginning was from God. And the return, like the beginning, behold it clearly manifested—the beginning of all was made alive in the quickening, and the return is also made alive in the quickening. For example, all of the religion of Islam returneth unto the guardianship of the People of the House, which returneth unto the Prophethood of the Prophet, which returneth unto the authority of the verses, inasmuch as the beginning of the manifestation was revealed in this manner, and now the return likewise taketh place in this manner.

Consider all of Islam—behold, their return endeth with the Messenger of God, since the beginning of all was from Him. And consider the beginning of the Messenger of God, which was the verses revealed unto Him in this world, although He hath been from everlasting and shall be, and His return is likewise in this manner.

Look not upon individual particulars, for God hath said:

“And your creation and your resurrection are but as a single soul.”

Consider that when infinite mirrors are placed opposite the sun, the sun is seen in all; at the time of sunset it is seen in none of the mirrors.

Behold the Qur’anic mirrors wherein thou dost perceive the Sun of Jesus. Again tomorrow when it shall rise, again in all the mirrors the Sun is beheld. This is why the first name becometh Jesus, and the second name the Point of the Qur’an, and the third name the Point of the Bayan, and the fourth name Him Whom God shall make manifest, and likewise that which is without beginning before Jesus behold, and likewise that which is without end after Him Whom God shall make manifest.

Know that the mirrors have no existence in themselves. For example, consider a man who was not a believer in the Unity before the Qur’an—why didst thou not pronounce the judgment of faith before the appearance of the Bayan, even though he was in human form just as one who was a believer? The difference is that in that one the verses of the Unity exist, and in this one they do not. And inasmuch as the beginning hath become unified, the return of all things shall be unto Him.

The Lord of the worlds hath created all things for permanence, not for extinction. Behold a single ruby which is in the state of the mineral kingdom—if it were to remain unto infinity it would not change, inasmuch as the existence of God in respect to a mineral is of this nature. In man it is not so, yet do not transgress the possibility of a thing, for in that ruby the possibility of permanence without change existeth. But in man after death there is no possibility of permanence save through that which the Lord hath ordained for him—that if he be a believer he shall be delighted in the Paradise of His sanctity, and if he be below that station, he shall be delighted in his own lesser abode.

Know that God hath created all things upon the temple of unity, and behold all the world as one “There is no God but God.” And whatsoever becometh a believer in He Whom God shall make manifest dwelleth beneath the shadow of “There is no God but God,” and whatsoever becometh not a believer dwelleth in the shadow of negation—whether it be the negation of all and the affirmation of One, or the affirmation of all and the negation of One. Be not veiled by the diverse Manifestations, for Reality doth not become multiplied, inasmuch as He is the sign of the unity of the Most Holy Essence, in Whom naught can be seen save God.

Should the sun rise infinite times, it would be that same primordial sun; and likewise, should it set infinite times, it would be that same primordial sun. And in every Manifestation the mirrors advance and become illumined through reflecting Him. For example, the people of the Furqan, through His effulgences, become superior to the mirrors that were made manifest through the Gospel, to such a degree that they become as nothing in Their presence in knowledge and gnosis—not in the outward form of the body.

Otherwise, consider today the Christians—how vast is the extent of their dominions, and all are enjoying the means that are in their possession. Yet in all this the mention of God is not made, because that which is the essence of delight is the knowledge of God. And since they have not attained unto the knowledge of the Messenger of God, they remain veiled from the essence of delight. This is why the decree “below Paradise” is applicable to them.

Likewise, observe the Manifestation of the Bayan in relation to the Furqan, and the Manifestation of Him Whom God shall make manifest—exalted be His mention—in relation to the Manifestation of the Bayan. One soul who becometh a believer and bringeth faith unto Him with certitude—his delight is greater than that of all the Bayan. And even so unto the infinite Manifestations—behold the Paradise!

And know that the people of every preceding paradise, should they become veiled in the succeeding paradise, shall become fire, even as the people of the Gospel were in paradise until the day when the Messenger of God had not yet appeared, but at the time of His manifestation their paradise was transformed into fire, save those servants who entered into the paradise of recognition of the Messenger of God. And likewise observe the succeeding with the eye of the preceding, and the succeeding succeeding with the eye of the preceding preceding, until thou canst pass beyond the limited manifestations and return unto the Essence of essences wherein true delight resideth. Otherwise these limited conditions pass upon every soul in every nation from the beginning of life until the end of life, whether in exaltation and loftiness, or in abasement and lowliness, or in that which lieth between the two. But that which is judged in the sight of God is recognition of Him and His Cause, that in every manifestation the servant remain not veiled by the preceding manifestation. Otherwise all things become mirrors before the sun, and in them the sun is reflected, yet it returneth not unto the sun itself—neither is the light thereof diminished by so much as a mote nor increased.

For example, suppose that if all that are on the earth had believed in the Messenger of God, all would have entered paradise without aught being diminished or increased in the Messenger of God. And likewise in the Point of the Bayan, and likewise in Him Whom God shall make manifest—if on the day of His manifestation all that are on the earth should become mirrors of hearts wherein the sun of His manifestation is reflected at the time of His appearance, all shall enter paradise. Otherwise all remain veiled, and naught is diminished from His light which is His verses, and naught is increased by the existence of mirrors.

Although, by the power of God and His might and His will and His purpose and His self-subsistence, the people of the Bayan have been trained in such wise that none among them shall remain veiled at the time of manifestation—yet which soul shall be the recipient of this bounty and exaltation, and which soul shall be the recipient of fire and abasement? In brief, all are rememberers and workers for His sake, and through Him are worshippers and prostrators before God. Should I remove the veil, thou wouldst behold that in no mirror is aught manifest save the sun. And whatsoever the Sun of the mirrors desireth, it desireth for the Sun of heaven.

For example, look today upon the Christians—all that they do, they do for the attainment of God’s good pleasure, even though in the sight of God and in the sight of those possessed of knowledge before God they act below Him and below His good pleasure. Yet by the cleavage of the entirety of their being, which relateth to their religion and their world, they turn toward the manifestation of Jesus, for whatsoever they have prostrated themselves before God, they have done so unto Him. And that Day is the Day when God shall manifest Him, and if they recognize Him, none would remain veiled from Him, even if one person from the community of Adam should remain.

This is why all existence is prostrate before that countenance which is the object of their quest, but from the standpoint that it perceiveth not and knoweth not. Yet the honor of perception and the glory of recognition is intended for My servants who know Him and arise to fulfill His command. Otherwise, who is there that doth not say “God, God” with his tongue, or who draweth breath for other than God?

This is why in the end all things return unto God, yet all are veiled and know not how they return, inasmuch as everything, in whatever station it may be, existeth in the kingdom of God. But that which returneth unto God in every manifestation is that which returneth unto the Tree of Reality, and all else is in His dominion. Although it be a particle of clay in the depths of the seventh sea, whereof none other than God hath been or is the Owner, yet the limit thereof is in that same limit which it possesseth, that if God should desire to bring that particle to the ultimate perfection of itself, He will, in one day, cause that particle to appear before the Tree of Truth, though a thousand thousand ages may pass and shall pass, for that particle hath been created for this very purpose. If today the means for its attainment be not present, after the flowing of the means it shall come to pass, though a thousand thousand resurrections be established.

And look upon thyself, how from thy life thou hast passed beyond the bounds of limitation, which from the day that was first not for thee until this day—ere Adam, perchance thou hast witnessed a thousand thousand resurrections, nay, without end, for there hath been no limit to the Cause of God. And in what Gardens thou hast been delighted until today thou hast reached unto this place! And all the life which thou hast beheld in all the worlds returneth to thy gnosis of this day, naught else, and all shall be gathered beneath the shadow of this very resurrection. And even so, unto that which hath no end, by the command of God shalt thou be, for the existence of the Sun is everlasting, and the mirrors have been and are within their own limit.

This is the meaning of “The Kingdom endureth in the Kingdom.” Until He said: “His proof is His verses and His existence is His demonstration. Make ye then the proof of Him Whom God shall make manifest His verses, and His existence His demonstration. For if there be no resemblance to the sun of heaven whereby its existence might be confused therewith, nor any likeness to its radiance whereby one might be confused by its light with that light—even so hath God created Him Whom God shall make manifest by His command, in like manner as He hath created the sun, and hath made His radiance His verses, in like manner as He hath made the light of the sun its radiance. Make ye then your proof His verses and your recognition of God your Lord through that which He hath manifested unto you by you, by your own selves, that verily there is no God but He, the Protector, the Self-Subsisting.”

On Paradise and Hell-fire, know thou that the essence thereof

And as for that which thou hast asked concerning Paradise and Hell-fire, know thou that the essence thereof is knowledge and the absence of knowledge, and both extend until they reach the physical world. For example, the people of Paradise—all that they possess must be such that “there is none like unto Him,” and below that level, permission hath not been given unto the soul from God. How then can “and what he doth possess” be attained? And it is for this reason that God hath revealed in the Qur’an the verses of striving, that if today thou desirest to behold Paradise with true merit, that which hath no justice above the earth must be seen with the believer. This is the fruit of knowledge, not that it be a mere name. For if thou dost not behold him, he possesseth that merit, even though he be not the owner of anything. But below that merit he possesseth nothing, even though he may be the owner of all things.

In the essence of knowledge and the absence thereof, the fruit returneth to this station—not that it be mere words of mystical knowledge, but rather the bounds of God are operative therein. The people of Paradise receive that which meriteth the Divine bounty in their regard, and the people below Paradise receive that which meriteth Divine justice in their regard. This is what relateth to this world concerning Paradise and knowledge. And after death, the matter resteth in the hand of God, and the Lord will cause to flow in regard to the believer whatsoever is possible from the bounty of His being, and in regard to those below that station, whatsoever his justice requireth.

And that which thou hast heard [or seen] in description of Paradise is most great and most greater, nay infinitely greater. Know that in the end thou shalt behold it with this same eye, and likewise under the shadow of that One, in every condition taking refuge in the Most Holy Essence of God. For pleasure and that which is beneath it existeth in the living soul, not in the dead body, since that which perceiveth naught can neither be delighted nor otherwise. And the Lord hath created for the believer after death that seat of glory wherein he shall witness no sorrow, and for him hath He created that wherewith he shall be well-pleased through the bounty of his Beloved.

And likewise under the shadow draw thou this conclusion: Behold that which thou seest in dreams departeth from this world, yet it is evident that it departeth not. Even so be thou assured of the world after death through that which God hath ordained. For whatsoever is possible of existence, God bringeth into being. In Paradise there is and was and shall be “whatsoever the souls desire and the eyes delight in.” And there is no Paradise in the sight of God more mighty in the corporeal world than that thou shouldst enter unto Him Whom God shall make manifest—exalted be His remembrance—with recognition of Him, for that glory hath no like created above it in the realm of possibility.

Though thou mayest see Him seated upon the dust with naught before Him save a single lamp in the night, yet if thou enter into His presence and witness all conditions, draw thou this conclusion and journey in insight and certitude, and pass beyond vain imaginings, for the imaginary is illusory. Behold the realities of things as they are, for thou canst number this day the people of Paradise, even distinguishing their very sandals.

For example, in the Day of the appearance of the Messenger of God, whosoever entered the house of that personage with recognition entered a Paradise above which, in the knowledge of God, there was none in that Manifestation—though he might see Him seated upon a mat with a stone bound upon His blessed stomach from the intensity of hunger. For He was worthy that whatsoever was above the earth—“there is naught like unto Him”—should be with Him, and He was not deserving of aught less, though it was with Him.

This is the recognition of Paradise and Hell in this world, and after death thou canst not attain perception of it in this world, since that which becometh perceptible to thee in this world is of the nature of this world. Entrust thy affairs unto thy Lord, for unto Him is thy return and final destination, even as the beginning of thy existence was from Him, and likewise thy return is by His command.

And thou knowest when thy return shall be—when He Whom God shall make manifest shall say that this is a certain verse of the Bayan. From this day until that Day thou journeyest through the worlds of the unseen and the visible for the sake of this one Word, even as in the worlds of the Qur’an in the unseen and the visible thou didst journey for the sake of this same one Word of command. For the essence of the whole is this and naught else.

And whatsoever vicissitudes have befallen thee have been for the sake of this Remembrance, and that which is mentioned in the remembrance of the Imams—today individual numbers are mentioned—in the Day of Him Whom God shall make manifest, even that which hath appeared shall be remembered. If He beholdeth the Tree of Truth unto infinity, He maketh mention of it, and if He beholdeth but one, He maketh mention of it. Behold the arising of all, for it is the Command of God, and remove thy gaze from limitations, for all shall be raised up in the Day of Him Whom God shall make manifest by one word of exaltation and confirmed by one word.

And that which hath been mentioned, that perfect knowledge is—from whence can it know before the creation of aught? After the Messenger of God donned the robe of prophethood, all knew that He was the Prophet, and He Himself knew that in all worlds He had been the Sun of Truth. And likewise the Commander of the Faithful, before He donned the robe of guardianship, knew that He was the successor of Jesus, nay rather after the donning, He hath been and ever shall be the world that was and ever shall be, that He hath been the successor of every Prophet and the most noble of all. And this is the meaning of the word of God:

“And We desire to show favor unto those who were oppressed in the earth, and to make them leaders and to make them the inheritors.”

[Q28:5]

Before God turneth them, from whence can they know? And that which they have known aforetime was known to them themselves, although they possessed no special attachment of knowledge. Behold the perfect divine power—how doth He clothe the dead body with this robe of glory beneath the shadow of which all are situated? Is any save God capable of this? Glory be to God, high exalted is He above such things with great exaltation!

And certain words in remembrance of Him Whom God shall make manifest—exalted be His mention—have been revealed in Arabic. One letter thereof is more mighty in the sight of God than all things. Appreciate its worth and preserve it well, and ever contemplate it that thy tablet of being may become the remembrance thereof. And give it not unto one who is not cognizant of its truth, for this peerless jewel beseemeth not every soul, save My servants who behold Him with His own eye. At that time it shall be lawful for those eyes to gaze upon Him.

And to the guardians of the words it hath been conveyed that today no matter is greater in the sight of God than the preservation of these words, nor hath there been nor is there. And whatsoever hath been lost, let effort be made that it be found, and be not heedless, for one letter thereof is more precious in the sight of God than a thousand goodly words, and in the sight of the believer than a thousand mithqals of gold.

And after knowledge, it hath been conveyed to the guardians thereof that a day shall come when these words shall be written in the most beauteous script. Even as thou dost behold today the glory of the Book, in like manner will the Lord exalt the words of the Manifestation of His Cause. And He hath been powerful over all things and shall ever be.

Yet shouldst thou recite or record but one verse from the verses of Him Whom God shall make manifest, it shall be more precious in the sight of God than thy recording the entire Bayan, inasmuch as on that Day that one verse shall deliver thee, whilst the entire Bayan shall not. Even as if one during the time of the Messenger of God had recorded all the heavenly Books and whatsoever had been written in their shadow, the decree of nothingness would have applied to him; yet had he recorded but one verse of the Qur’an, the decree of faith would have applied to him. This is the essence of knowledge and action.

And convey this to the scribes of the verses of Truth, that they may record them and know their own worth and witness the reward of their deeds in the very act thereof, until the day when God shall cause whatsoever deriveth therefrom to take effect in their regard.

And let one person behold but one letter of the Bayan, that he may perceive how many letters without end can find shelter in its shadow. And be not veiled by multiplicity from unity, for all this multiplicity of Islam returneth unto the very soul of the Messenger of God, and likewise all the multiplicity of the Bayan on the Day of Him Whom God shall make manifest returneth unto Him. “And God originateth all things, then causeth them to return; and He is powerful over all things.”