BH00015: Lawh-i-Istintaq (Tablet of the Interrogation)

Section 1: “In the Name of our Lord, the Most…”

In the Name of our Lord, the Most Inaccessible, the Most Holy, the Most Mighty, the Most Glorious!

Glorified art Thou, O Thou through Whom the Essence is realized in the Essence, and through Whom the Being of Eternity is adorned with the mantle of Names and Attributes! Through Thy Name, the Manifest, all manifestations have been made manifest from a beginning that hath no beginning, and through Thy Name, the Hidden, all that lay concealed remained hidden in the mystery of mysteries, such that naught hath appeared from pre-eternity, nor will appear unto a end that hath no end. Through the dawning of the Sun of Thy most glorious Beauty, the Luminary of the heights hath risen from the horizon of origination, bearing glad-tidings unto them that dwell in the heaven of the divine cloud, the Concourse of eternity, and the denizens of worlds which no pen can describe nor the minds of the wise comprehend, and then unto them that dwell in this nether realm, that this indeed is the Most Glorious Beauty and the Most Resplendent Countenance, Who hath appeared in a manner sanctified above my mention, my indication, my knowledge, my description, my glorification, my praise, my sanctification, my exaltation, my attestation of His unity, and my recognition of His uniqueness, and above whatsoever lieth in the essence of my essence and the reality of my reality when His remembrance and His glory are concerned.

Therefore, O ye who were created in the Bayan through My verses to know Him, be not veiled from Him for Whom the entire Bayan is but as a ring upon the finger of His Will and a leaf in the paradise of His Cause. Glorified art Thou, O Thou Whom the Most Great Remembrance is powerless to remember, and the Pen of eternity is unable to praise! How then can this evanescent one, who is the most abject of servants before the gate of Thy grace which hath been opened unto all nations, venture to extol Thee save through a drop from the oceans of Thy bounty which surge over all created things, and through an outpouring from the fathomless deep of Thy favors which encompass all who dwell in the kingdoms of the first and the last? Whereupon the tongues of all things have been loosened with the most wondrous praise in glorification of Thy chosen Self, and the call hath been raised from the heart of the solid rock in the depths of the seas and from all the heights, that Thou art God, the Lord of the seen and the unseen.

Therefore, O my God, I beseech Thee by this bounty which hath encompassed all things, and by this mercy which hath preceded all who dwell in the realm of creation, that Thou wilt send down at this moment upon this evanescent one a breath from the breezes of Thy most bountiful grace and a waft from the fragrances of Thy creativity, whereby decayed bones are quickened and lifeless bodies are raised up—for verily Thou art God, the Ever-Abiding, the Everlasting, the Ancient of Days—that I may arise to praise Thy loved ones and make mention of those whom Thou hast made the lights of guidance amidst Thy creation and the torches of unity among Thy servants and Thy creatures, and that I may speak that which Thou dost confirm and inspire within me, for I know nothing and Thou art the All-Knowing, the All-Informed.

Thou knowest, O my God, that my love for them and my remembrance of them are purely for Thy sake and sanctified from beholding aught else but Thee. I desire, O my God, that they may become fully aware of the truth of all matters in Thy days, and recognize that which had been hidden from them with true recognition, that thereby their beings, their realities, their spirits, and their likenesses may endure in every world of Thy worlds, knowing Thy truth, perceiving that which hath appeared from Thee, and understanding what Thou hast desired for them in the pavilion of Thy bounty and grace. For verily, O my God, should they become aware of all things yet remain veiled from even a single thing, they would be veiled to that extent from Thy most great perspective and would not turn to Thee with complete vision. This can only be achieved through sanctification from all that Thou hast created and wilt create, all that Thou hast manifested or wilt manifest, even as Thy true and perspicuous Tongue hath spoken:

“Were the eyes, though as vast as the heavens and earth, to turn for less than the twinkling of an eye toward any direction save this, they could not behold this Most Exalted Vision as befitteth its right to be seen.”

Exalted, exalted is Thy Cause, O my God, and sublime, sublime is Thy Revelation, O my Beloved! Most grievous is it unto this servant, beyond all grief, that anyone should be veiled in such days as these, the like of which the eyes of creation have never witnessed, nor hath any in all existence beheld their parallel—days wherein Thou hast appeared with the pure essence of Thy Beauty, the camphor of Thy Countenance, and the pristine nature of Thy Beloved-ness, and wherein the heavens and earth have been encompassed by the manifestations of Thy grace and the evidences of Thy favors, such that every hidden matter, treasured secret, and guarded mystery hath been revealed, and the Sun of Meanings hath shone forth from the horizon of the heaven of exposition, manifesting itself through the revelations of Thy most beauteous Names and most exalted Attributes unto all who dwell in the realm of possibility and the kingdoms of creation.

They who desire to enter upon this most mighty and impregnable carpet, this most exalted and lofty station, must needs have their hearts sanctified from the mention of the allusions of the past and the words established by the ignorant ones who have become renowned for learning and excellence. Praise be unto Thee, O my God, for having assigned unto them that enter upon this most exalted and most sublime carpet a station that cannot be attained by the birds of the hearts of them that dwell in eternity, nor by the realities of any in all creation, even as hath been uttered by the Manifestation of Thy Revelation, the Dayspring of Thy Inspiration, and the Point of Thy Will:

“A single drop from the ocean of that Manifestation is mightier than all utterance.”

Thus too hath it been revealed in the Qayyumu’l-Asma and other Tablets concerning this most exalted station, in such wise as to stupefy the minds of them that are possessed of understanding.

How sublime then is the loftiness of these beings whom Thou hast created from the essence of Thy Cause and brought into existence from the substance of Thy nature! How then, O my God, can it be befitting that this wondrous creation and this most exalted and sublime handiwork—I am astonished, O my God, at the heaviness of certain ears, the covering of eyes, and the veils over certain hearts, such that by Thy Call the Thrones were shaken, the heavens were cleft asunder, the endless veils were rent, and the mountains of the realities of all contingent things were crushed through but a single gleam from the effulgences of the lights of Thy Countenance. Yet despite all this, some among Thy servants and creatures have not awakened, though Thou callest out at all times with the most exalted call above their heads, and standest before their eyes with all lights. Thou hast brought forth from the sleeve of Will the Hand of Divine Purpose, and sayest with the sovereignty of might and grandeur:

“Behold this Hand of My power which I have stretched out over the heaven of My grandeur, the realm of My might, the kingdom of My sovereignty, the domains of My eternity, the regions of My Cause, and I have rolled them all up, and all that I have ordained in them through My all-encompassing knowledge, in My hand—and lo, it is white with the lights of My Countenance, radiant with the splendor of My Beauty, and gleaming with the lights of My brow. Through My grace and bounty have I bestowed it upon whoso entereth My kingdom and My realm of might.”

Yet they make mention, amidst the surgings of these oceans of light, of the utterances of them that are steeped in darkness and pride.

O my God! All existence is ashamed of their remembrances, yet they are not ashamed. All contingent things are abashed by their words, yet they feel no shame. Can one who hath been awakened by Thy call, who hath arisen through the spirit of Thy Cause, and been quickened by the breath of Thy mercy, and drunk from the chalice of Thy bounty, move his tongue to make mention of vain imaginings which were upon the tongues of the heedless among Thy creatures and the ignorant among Thy people? Nay, by Thy Chosen Beauty! Save him for whom Thou hast made hearing a sign of torment from Thee and sight a pit of hell in his face by Thy command.

O my God! I have committed transgressions through these mentions before the Sovereign of Thy grandeur, but verily Thou knowest that fire consumeth my very hairs when I hear the words of those who have not discovered the mysteries of Thy Cause and the hidden things within Thy knowledge, and who have forsaken the lofty stations and contented themselves with base ranks as though they had forgotten what was sent down from the heaven of Thy Command. Thou didst say—and Thy word is the truth—“O son of the Supreme Horizon! I have ordained for thee from the Divine Tree the purest fruits. How is it that thou hast turned away from them and art content with that which is inferior? Return unto that which is better for thee in the supreme horizon.”

And I see some of them, O my God, who have been veiled by a word from the Book, although it was revealed explicitly, without allusion, that all the Bayan cannot equal one word from Him. All that hath been mentioned of proof and evidence, then of argument and verses and clear tokens and signs, was naught but for this Most Great, Most Great Revelation, wherein no word was mentioned and no thing was found and no letter was uttered except it was a sign of Thy Cause and an evidence of Thy sovereignty, even as the Tongue of Will from Thy presence hath spoken:

“All that hath been created and shall be created is a sign unto Him. He created by His word that it might be His proof unto Himself on the Day of His manifestation.”

Nay, He hath made, O my God, all the Bayan dependent upon Thy leave and acceptance. Say: His word is the truth. By Thy glory! If Thou shouldst forgive the Bayan and all that is therein, it would not diminish anything from Thy dominion, and if Thou shouldst not accept the Bayan and all that is therein, it would not add anything to Thy dominion. Rather, if Thou acceptest it, those enchanted hearts will enter beneath the shade of the canopy of Thy love, and if Thou rejectest it, it will perish as though it had never been mentioned before.

Therefore I beseech Thee, O Lord of existence and King of the seen and unseen, to aid all to turn toward the horizon of Thy grace and bounty, sanctified from the allusions of before and after, and to make them know what Thou hast revealed in Thy Book, that they may hold fast unto the essence thereof, for this is Thy purpose in what was truly revealed and Thy beloved in what Thou didst send down in Thy Books and Thy Tablets. Verily, Thou art the Almighty, the Supreme, the Exalted, the Mighty, the All-Wise.

O my eternal God! Thou art witness and well aware that this servant hath at all times and under all conditions sought naught but Thy good pleasure, and God willing, through Thy grace will continue thus. At all times the eyes of this servant have been fixed upon the Most Great Horizon and his heart turned to the Source of Thy Cause. Whatsoever he hath seen and become cognizant of, he hath, purely for Thy sake, conveyed to Thy friends in service, that perchance worthy souls might drink from the Living Waters which in these days of manifestation have streamed forth from the Finger of grace and bounty, and might turn toward the Dayspring of Thy Cause and the Dawning-Place of revelation.

For some time this servant chose silence over speech, until in these days it was observed that a dark and gloomy dust had arisen from the direction of heedless souls, and there was fear lest it might darken some weak eyes. Therefore did this servant, placing his trust in Thee and detached from all else besides Thee, deem it necessary to lay before Thy loved ones who recline upon the couch of steadfastness and have quaffed the wine of Thy tender mercy, certain matters that have transpired, that perchance they might protect the weak from the darkness of selfish desires and satanic doubts. I swear by Thy greatness, O my Lord, that at this moment all my limbs tremble and my frame doth shake. How can this servant be worthy that his words find acceptance or his utterances be remembered? How can utter nothingness raise the banner of existence, and how can absolute nothingness manifest itself before the revelation of the Ancient of Days? For to present such matters is itself a claim to existence, which is counted among the gravest of sins.

Yet since it is offered for the sake of drawing near Thy servants to the shore of nearness and reunion, and for the turning of souls to the Qiblih of all who are in earth and heaven, therefore do I seek forgiveness from the ocean of Thy pardon, even though this servant knoweth with certainty that Thou hast ever been and art sanctified above the mention, recognition and acceptance of men. Their acceptance profiteth Thee not, neither doth their rejection harm Thee. No description can reach Thy most holy court, and no mention can attain the threshold of Thy oneness. Indeed, the very mention of oneness in Thy most holy court is pure sin and sheer heedlessness, for its dignity deriveth from its relation to Thee, not from Thy relation to it. Were Thou to cast them all away, who could prevent Thee in this? And wert Thou to exalt them as Thou hast exalted them, who could object to Thy deed? Thou art the One Who is praised in all that Thou hast willed and willest, in all that Thou hast said and sayest, and in all that Thou hast manifested and manifestest.

By Thy might, O my God! I love not to choose for myself save what Thou hast chosen for me, nor do I wish to speak save what Thou hast commanded me. Let the gaze of my very essence be directed to the horizon of Thy commandments and the Dawning-Place of Thy laws. Wert Thou to roll up the carpet of mention that is spread throughout the earth, I would say: Thou art the Ruler in Thy Cause. And wert Thou to command me to that which all in the kingdom would deny, I would say: Thou art the One to be obeyed in Thy judgment. I beseech Thee, O my God, to make me one of those who speak not except by Thy leave, and move not except by Thy will. Verily Thou art the Almighty, the Most Exalted, the All-Subduing, the Self-Subsisting.

It is submitted that, at the time when the Beauty of the Ancient of Days entered the prison of Akka, for some days the Cause was passing through a most grievous crisis. The details were, in those very days, related to certain of the friends; to repeat them now is not necessary. All were in the utmost distress and hardship, until one day a Tablet was revealed from the Source of the Cause, and this servant was writing in the presence of the Countenance. Then was a verse sent down from the heaven of the divine Will, wherein this prison was designated by the name of the Most Great Prison. This servant imagined that it had been so named in view of the afflictions that had descended, and the hardships endured.

Yet, on another day, verses were revealed, the purport of which was this: He saith, “Reflect: for what cause have We called this prison Most Great’?” When this utterance, proceeding from the Dawning-place of the revelation of the All-Merciful, was made manifest, this servant found himself greatly perturbed and shaken. Nevertheless, trusting in God, I remained composed, and dared not, in any wise, to venture upon a question. Until, one day, mention was laid before the Throne of the love and turning of heart displayed by one of the people of this city. A special Tablet was revealed for him from the heaven of Oneness, wherein, in detail, He recounted the events that had transpired in this land. That Tablet is still extant.

After the revelation of that Tablet, this servant understood that the cause of this prison being called “Most Great” was the universal afflictions which were to befall the Beauty of Oneness. Then, on a certain day, one of the companions rose up, together with some of the friends, to dispute and contention—though he himself was the wrongdoer and the oppressor. He presented a petition to the Most Holy Court, and in that petition laid claim to his own wronged condition. In answer, a Tablet in Persian was revealed from the clouds of the divine sorrow, and its text is as followeth:

Section 2: “It beseemeth not a lover to express his…”

He is God

It beseemeth not a lover to express his existence and self before his Beloved. Should he take but one step beyond this path, he would no longer be counted among the true lovers. Love accepteth not a living soul; The falcon preyeth not on lifeless game.

Yea, certain lovers have recounted their grievous trials in the presence of the Best-Beloved of all creation, their purpose being communion with the Beloved and attentiveness to the Lord of their adoration, not the mention of self and desire. Now a messenger from the most exalted purposes of glory’s Object hath descended and uttereth certain words—understand ye who speaketh and what He saith. By God! Were ye to know and learn what lieth behind the veil of grandeur of the mysteries of your Lord, the Most Exalted, ye would sacrifice yourselves out of love for God, the Lord of all names.

In any case, the aforementioned messenger related a tale that once, when We were at the Mount of Splendor, and the Beloved of all horizons went forth to the mountains, He implored with utmost humility those who claimed to love Him, saying that though this journey and migration might outwardly seem easy and simple, yet inwardly it was severe and a test, and though appearing as sovereignty and power, in reality it concealed countless hardships and distress. “Consider not your own desires and burden not yourselves—let Me migrate alone.” Whatever words of love and kindness He spoke, whether by allusion or clearly stated, proved ineffective. This servant and a group, claiming we desired naught save the good-pleasure of the Friend and had no purpose but the countenance of the Beloved, secluded ourselves in our own imagination, heedless of the counsel and certainty of the Friend, and resolved to journey forth. We became fellow-travelers and companions with the Countenance of the Beloved. After traversing some distance in the wilderness, the fire of love was extinguished and the beauty of longing was veiled, until we passed beyond that place. We began to see good deeds as evil and counted evil deeds as good, until we arrived at the Green Island. There the divine ark settled upon the Judi of the Cause.

Thereafter we traveled morning and night upon the steeds of desire through the wilderness of suspicion and fancy—sometimes together, sometimes apart, sometimes in love, sometimes in heedlessness we passed our days and nights. The Salsabil of utterance flowed constantly from the Kawthar of the mouth of the All-Merciful, yet thirst was absent; the lights of His countenance shone from the horizon of glory, yet acceptance was not to be found. Each day we increased in conjecture and imagination while decreasing in attention to the Truth. In such unacceptable conditions and unseemly circumstances, we became so immersed in the depths of heedlessness and desire that we grew unconscious even of our own state.

Throughout all conditions we observed the Countenance of the Beloved showing perfect kindness and gentleness. Some of us wondered: if divine all-encompassing knowledge exists, how could we be accepted despite such reprehensible deeds? Finally we considered the Truth heedless and ourselves wise and knowing, unaware that the Most Great Mercy preventeth the rending of veils. If we rendered any service, we followed it with reproach and injury.

After that land, He desired to migrate and again forbade all from accompanying Him. We neither perceived nor awakened to what was the cause of this prohibition and what was its reason. Once again we migrated and traversed wildernesses with the Lord of our adoration until we arrived at another land and settled with the Friend in one place, secretly occupying ourselves with the desires of self until the fire of passion prevailed and we were debarred from the Most Glorious Horizon. Through the frequency of attainment, we lost sight of the value of union, and the veil of shame was rent asunder.

And now We have confined the Beloved in a certain place, and at every moment, with such measure of strength and power as we possess, we spare Him not—from the arrows of suspicion and the spears of vain imaginings. For we have found Him a prisoner, incarcerated, and alone. Our heedlessness hath reached such a pitch that, in that very spot—upon which all the denizens of the Concourse on high are gazing, and from which they seek assistance—we, in that blessed place, utter aloud the most vile of words, and commit the most erring, the most ruinous of deeds. Woe unto us! How little have the words of God taken effect in us; and yet we have not been awakened. At the least, if we be not faithful, let us not be treacherous; if we render not service, let us not inflict injury. Not a single night are we mindful of Him, nor occupy ourselves with turning unto Him.

They relate that Fadil of Khurasan was among the most wretched of servants, and that he would waylay travellers. He fell in love with a maidservant, and came to her one night and climbed the wall. Thereupon he heard someone reciting this verse: “Hath not the time come for them that believe, that their hearts should be humbled for the remembrance of God?” It smote his heart, and he cried out: “Yea, O my Lord! The time hath come, and it is now!” Then he returned, repented, and set out for the Sacred House of God; and he abode there thirty years, until his spirit ascended unto the most lofty horizon. How strange! He heard the Word of God from the tongue of one of His servants, and it fell with such power upon him that, in one instant, he turned from the abyss of earthly existence unto the horizon of the All-Merciful. Yet we, servants that we are, have, night after night and day after day, successively and unceasingly, heard the melodies of the Breath of the All-Merciful from the Tongue of power and majesty—yet it hath had not such effect upon us that we should, at the least, become aware of the foulness of our deeds and actions, our suspicions and vain imaginings.

The tale having reached this point, the heaven of utterance was thunderstruck upon the summit of Judi, and the Pen was cut off from the fingers—dazed and bereft of sense. “Nothing shall befall us save that which God hath ordained for us.” We beseech God to open our eyes, and to cause us to know our own selves and our deeds. If we be not granted success in the knowledge of His own Self—glorified be He—may we at least be granted to know our heedless selves; and may He remove from our faces the veils that hinder, that we may behold Him shining from the horizon of grace and loving-kindness; that we may sever ourselves from all who dwell in the realm of possibility and the worlds of being, and turn unto Him with our whole hearts. Verily He is our Lord, the All-Merciful. And we ask Him to assist us to repentance and return, at every morn and eventide; and to preserve the Dayspring of the lights of His Countenance from the spears of His loved ones—for He hath desired no helper but Him, and unto Him is his beginning and his end. And he saith: “There is none other God but God.” Ended.

Though it was revealed in general terms, yet He said it was intended particularly for those souls that have turned aside, who now outwardly lay claim to love; but hereafter that which is in their inmost hearts shall be made manifest. It was read to a number of the friends, yet it was hidden from that very person. All men have known, and do know, that certain claimants to the love of the All-Merciful in Iraq and other cities were occupied with unseemly deeds; yet the mercy of the All-Merciful prevented the rending of the veil and the disclosure of their acts. Even so, that tyrannous soul, during the days of his sojourn in Iraq, was secretly engaged in the drinking of wine and in other deeds besides; and in the latter days of ʿIraq he would at times pass from secrecy to open display. Yet, notwithstanding this, the circlers around the Veil would conceal him—although continually words of counsel were revealed from the Dawning-place of the divine verses, as is mentioned in most of the Tablets that have been sent down.

The acts and deeds of certain people of the Bayan in the early days of the Cause were not and are not hidden from anyone, yet they considered such matters acceptable and believed themselves authorized by God, exalted be His station, although the foundation of God’s commands has been sanctified from evil, unacceptable deeds and His most holy court purified from repugnant, unseemly conditions. By His very truth, during the years in Iraq and the days of exile, night and day clear and explicit verses descended from the heaven of will, forbidding the servants from all that God had not ordained, and these were dispatched to all regions, until, praise be to God, some of the servants came to know and act upon what God desired, and the fragrance of the divine sanctification and purification wafted among creation. In view of people’s lack of awareness of the divine commands, this word was heard from the tongue of oneness as a favor to them: “God forgives what is past.” We beseech God to assist them to achieve sanctification and purification and to act in accordance with what they have been commanded by the All-Knowing, the All-Informed.

In truth, that oppressive soul and Rida-Quli were ever secretly engaged in reprehensible deeds, and this servant repeatedly counseled them both—whether in Iraq, in the Land of Mystery, or in the Most Great Prison—that perchance they might take heed and awaken from their slumber of heedlessness. But it had no effect whatsoever. Neither words of counsel nor manifest healing utterances influenced them, until Rida-Quli openly engaged in drinking and shameful acts with certain Christians. Thus did God banish him by His authority, whereupon he allied himself with the evil ones—namely Siyyid Muhammad and Aqa Jan.

Some time passed, and one day he sent a petition to the Most Holy Court expressing repentance for his past transgressions, followed by another petition some days later. However, since he had repeatedly repented yet violated God’s Covenant and Testament, his petitions were not accepted. Moreover, certain deeds emerged from him that were without precedent or parallel, causing the Cause of God to be compromised among the servants. This evanescent servant does not wish to mention them, though perhaps the angels who spread tidings will broadcast throughout the earth the deeds of that rejected evil one. The curse of God be upon the wrongdoing people! Through the association of that evil one with other evil ones, the fire of sedition and hatred was kindled to such an extent that neither pen nor utterance can reckon it. However, the All-Merciful extinguished and quenched it. Verily, He is the Almighty, the Powerful.

Every person of insight perceives from the Ancient Beauty’s rejection of these souls the fragrance of sanctification and detachment, for the deeds of Rida-Quli and the evil Aqa Jan and his transgression are evident and manifest to all. We beseech God to open people’s eyes and make known to them, through His deeds and judgments—exalted and glorified be He—that which demonstrates the sanctity of His Essence, the detachment of His Being, and the purity of His Cause. Though most people are asleep, there exist, through divine grace, certain pure souls and penetrating eyes who distinguish truth from falsehood and recognize from the fragrance of every matter that which brings tranquility to their hearts and souls. Verily, they are honored servants.

The matter reached such a state that the Ancient Beauty secluded Himself in the house and commanded that the door be closed to all. No one could attain His presence by any means, and outwardly, no directive emerged from the Dayspring of divine commands in response to all that was heard of the calumnies of the ungodly and the schemes of the malicious ones.

Then one day in the month of Rajab or Sha’ban, a letter arrived from Aqa Siyyid ʿAli, titled “The Most Great,” son of the brother of Aqa’i Ism’ullah—upon him be all the most glorious Glory. After its contents were presented before His countenance, there was revealed from the Dawning-Place of the All-Merciful’s utterance an answer in the form of a most mighty, most holy Tablet which God made a mercy unto the sincere ones and a punishment unto the ungodly. After the revelation of that blessed Tablet, the horizon of this land changed and appeared crimson red, increasing each day, until one day verses of grace were revealed from the Dawning-Place of mercy. Upon hearing them, this servant was assured, praise be to God, that divine wrath had been specifically directed toward those evil souls. Some verses of that blessed Tablet concerned the longing and yearning of the lovers, while others dealt with the wrath and overwhelming power against the people of hypocrisy. And here is that blessed Tablet, these are His words, exalted be His grandeur:

“O My Name Mihdi! There hath appeared before Our face that which thy nephew hath composed in praise of his Lord. We have perceived therefrom his longing and yearning, and have revealed for him that which shall kindle ardor and burning in the love of God, the Lord of the Day of Judgment. Blessed is he who readeth and pondereth that which hath been sent down from God, the Almighty, the All-Powerful.

“In the Name of God, the Most Ancient, the Most Great

“Indeed the hearts of the sincere are consumed in the fire of separation: Where is the gleaming of the light of Thy Countenance, O Beloved of the worlds? Those who are near unto Thee have been abandoned in the darkness of desolation: Where is the shining of the morn of Thy reunion, O Desire of the worlds? The bodies of Thy chosen ones lie quivering on distant sands: Where is the ocean of Thy presence, O Enchanter of the worlds? Longing hands are uplifted to the heaven of Thy grace and generosity: Where are the rains of Thy bestowal, O Answerer of the worlds? The infidels have arisen in tyranny on every hand: Where is the compelling power of Thine ordaining pen, O Conqueror of the worlds?

The barking of dogs is loud on every side: Where is the lion of the forest of Thy might, O Chastiser of the worlds? Coldness hath gripped all mankind: Where is the warmth of Thy love, O Fire of the worlds? Calamity hath reached its height: Where are the signs of Thy succor, O Salvation of the worlds? Darkness hath enveloped most of the peoples: Where is the brightness of Thy splendor, O Radiance of the worlds? The necks of men are stretched out in malice: Where are the swords of Thy vengeance, O Destroyer of the worlds? Abasement hath reached its lowest depth: Where are the emblems of Thy glory, O Glory of the worlds? Sorrows have afflicted the Revealer of Thy Name, the All-Merciful: Where is the joy of the Dayspring of Thy Revelation, O Delight of the worlds? Anguish hath befallen all the peoples of the earth: Where are the ensigns of Thy gladness, O Joy of the worlds?

Section 3: “Thou seest the Dawning Place of Thy signs…”

Thou seest the Dawning Place of Thy signs veiled by evil suggestions: Where are the fingers of Thy might, O Power of the worlds? Sore thirst hath overcome all men: Where is the river of Thy bounty, O Mercy of the worlds? Greed hath made captive all mankind: Where are the embodiments of detachment, O Lord of the worlds? Thou seest this Wronged One lonely in exile: Where are the hosts of the heaven of Thy Command, O Sovereign of the worlds? I have been forsaken in a foreign land: Where are the emblems of Thy faithfulness, O Trust of the worlds? The agonies of death have laid hold on all men: Where is the surging of Thine ocean of eternal life, O Life of the worlds?

The whisperings of Satan have been breathed to every creature: Where is the meteor of Thy fire, O Light of the worlds? The drunkenness of passion hath perverted most of mankind: Where are the daysprings of purity, O Desire of the worlds? Thou seest this Wronged One veiled in tyranny among the Syrians: Where is the radiance of Thy dawning light, O Light of the worlds? Thou seest Me forbidden to speak forth: Then from where will spring Thy melodies, O Nightingale of the worlds? Most of the people are enwrapped in fancy and idle imaginings: Where are the exponents of Thy certitude, O Assurance of the worlds? Baha is drowning in a sea of tribulation: Where is the Ark of Thy salvation, O Savior of the worlds?

Thou seest the Dayspring of Thine utterance in the darkness of creation: Where is the sun of the heaven of Thy grace, O Light-Giver of the worlds? The lamps of truth and purity, of loyalty and honor, have been put out: Where are the signs of Thine avenging wrath, O Mover of the worlds? Canst Thou see any who have championed Thy Self, or who ponder on what hath befallen Him in the pathway of Thy love? Now doth My pen halt, O Beloved of the worlds.

“The branches of the Divine Lote-Tree lie broken by the onrushing gales of destiny: Where are the banners of Thy succor, O Champion of the worlds? This Face is hidden in the dust of slander: Where are the breezes of Thy compassion, O Mercy of the worlds? The robe of sanctity is sullied by the people of deceit: Where is the vesture of Thy holiness, O Adorner of the worlds? The sea of grace is stilled for what the hands of men have wrought: Where are the waves of Thy bounty, O Desire of the worlds? The door leading to the Divine Presence is locked through the tyranny of Thy foes: Where is the key of Thy bestowal, O Unlocker of the worlds? The leaves are yellowed by the poisoning winds of sedition: Where is the downpour of the clouds of Thy bounty, O Giver of the worlds? The universe is darkened with the dust of sin: Where are the breezes of Thy forgiveness, O Forgiver of the worlds? This Youth is lonely in a desolate land: Where is the rain of Thy heavenly grace, O Bestower of the worlds?

“O Supreme Pen, We have heard Thy most sweet call in the eternal realm: Give Thou ear unto what the Tongue of Grandeur uttereth, O Wronged One of the worlds! Were it not for the cold, how would the heat of Thy words prevail, O Expounder of the worlds? Were it not for calamity, how would the sun of Thy patience shine, O Light of the worlds? Lament not because of the wicked. Thou wert created to bear and endure, O Patience of the worlds. How sweet was Thy dawning on the horizon of the Covenant among the stirrers of sedition, and Thy yearning after God, O Love of the worlds. By Thee the banner of independence was planted on the highest peaks, and the sea of bounty surged, O Rapture of the worlds.

By Thine aloneness the Sun of Oneness shone, and by Thy banishment the land of Unity was adorned. Be patient, O Thou Exile of the worlds. We have made abasement the garment of glory, and affliction the adornment of Thy temple, O Pride of the worlds. We see the hearts are filled with hate, and to overlook is Thine, O Thou Concealer of the sins of the worlds. When the swords flash, go forward! When the shafts fly, press onward! O Thou Sacrifice of the worlds. Dost Thou wail, or shall I wail? Rather shall I weep at the fewness of Thy champions, O Thou Who hast caused the wailing of the worlds.

“Verily, I have heard Thy Call, O All-Glorious Beloved; and now is the face of Baha flaming with the heat of tribulation and with the fire of Thy shining word, and He hath risen up in faithfulness at the place of sacrifice, looking toward Thy pleasure, O Ordainer of the worlds.

O ʿAli-Akbar, thank thy Lord for this Tablet whence thou canst breathe the fragrance of My meekness, and know what hath beset Us in the path of God, the Adored of all the worlds. Should all the servants read and ponder this, there shall be kindled in their veins a fire that shall set aflame the worlds.”

In those days, this servant had never heard verses of divine wrath expressed with such majesty, and thus was deeply contemplative about what would transpire and what matter would emerge from the dawning-place of the unseen. In any case, each day the corruption and opposition of the wicked increased, until Rida-Quli took a large collection of writings in his possession, mixed certain passages with blasphemous statements, and distributed them to many of the townspeople, claiming:

“I was one of their followers but have now repented and become Muslim.”

He, Aqa Jan and Siyyid Muhammad, all three declared their remorse before the people, claiming to be followers of Islam. The town became so agitated that most people openly engaged in cursing and hatred. When the wicked Siyyid Muhammad observed that the Ancient Beauty was confined to His house, the door apparently closed, and the Most Great Branch separated from the companions, he seized the opportunity to establish friendship and association with some of the companions.

These servants remained quiet and patient, with no word issuing from the Source of Command regarding these matters, relying upon God and waiting to see what would appear and what would emerge from the pavilion of the unseen into the realm of manifestation. Then on Monday the twelfth of Dhi’l-Qa’dah, at eleven o’clock, an uproar arose. It was observed that the Pasha of the town with all his soldiers, bearing drawn swords, had surrounded the house. They likewise arrested all the companions. This servant was occupied with writing the revealed verses. Such commotion and disturbance was witnessed in the city that nothing could exceed it. Suddenly all the townspeople along with soldiers and officers were stirred up, raising such shouts and clamor that the pen is powerless to describe it. At that moment, being in His presence, He said: “Pay no attention to their clamor.”

Then the blessed tongue spoke verses while this servant was occupied with recording them. The Most Great Branch came before Him and reported that they had summoned Him to the government house. The Ancient Beauty went with the Most Great Branch. The Greater Branch and Aqayi Aqa Mirza Muhammad-Quli and this servant wished to accompany them but were forbidden. After an hour they returned and took the Greater Branch and this servant also. Upon arrival at the government house, the officials stated that seven Persians had gone and killed Aqa Jan, Siyyid Muhammad and Rida-Quli. How excellent are these words about the youths of the hosts of divine wrath:

Their assaults left no sound or fame for thunder; A people who, when encountered, were angels in beauty; But when fought against became as demons.

And all the people were observed to be agitated and fearful, and the signs of wrath so encompassed them that most of the townspeople and government officials were deprived of food and sleep that night. Strange it is that although the Ancient Beauty had, for several months, along with the Two Most Great Branches, closed His door and had no association whatsoever with anyone from within or without—and Siyyid Muhammad himself had written to various places that all the companions had turned away—yet after this vile and false incident occurred, upon which be the curse of God and His loved ones, he went to the government council and claimed that the Ancient Beauty had ordered these people to be killed. Yet, by God, the All-Compelling, the Self-Subsisting, no such command was ever outwardly issued from the Seat of Authority, and He had always forbidden all from committing such acts, saying:

“The dog barks and the wolf howls; leave them be and do not confront them. Be ye of the patient ones.”

In any case, one of the divine loved ones inquired of this servant from a distant land about the details of the government council meeting. This servant submitted what was remembered to him, and now it is recorded again in this paper so that all creatures may benefit from the divine utterances of that night. It was the first night, at the time of the evening prayer, when He went to the Pasha’s council. A large gathering was assembled there, all in utmost terror and agitation. The Ancient Beauty was seated reclined at the head of the council and uttered not a word, as the council members were occupied in consultation and discussion among themselves. None accompanied Him to that council except the Most Great Branch.

Then the Pasha rose and submitted that He should proceed to another location, as they now wished to interrogate those who had been arrested. Thus He went to another place known as the police detention center, and in that prison we were present before His face: the Two Most Great Branches, Aqay-i-Aqa Mirza Muhammad-Quli, Aqa Muhammad-Ali Isfahani, Aqa Muhammad-Javad, and Aqa Muhammad-Husayn ibn Haji Ali-ʿAskar, along with some officials and others from the government. Until the seventh hour He remained in that place, continuously uttering verses of grandeur. Among other things, He said to this servant: “Do you remember the verses that were revealed the night before?” Then in the most exalted voice He recited these verses:

In the Name of the Everlasting, the Eternal, the Mighty, the Great

The ocean of tribulation hath surged, and its waves have encompassed the Ark of God, the Help in Peril, the Self-Subsisting. Fear not, O Mariner, the tempestuous winds, for He Who causeth the dawn to break is with thee in this darkness that hath enveloped the worlds. Put thy trust in God under all conditions, and fear not the violent gusts of the winds of hatred. Take refuge in God, thy Lord, the All-Powerful, the All-Knowing. He, verily, protecteth whomsoever He willeth through His sovereign might. He is, in truth, the All-Knowing, the All-Wise.

In the midst of darkness, the Face was radiant with a light that encompassed all who are in the heavens and on earth. In that state We summoned all created things unto God, and We were not daunted by the gathering of those who disbelieved in God when He came with a wondrous Cause.

The thief hath stolen that which was revealed from the Throne and presented it before those who rule over the servants. Thus did that distant idolater. Say: Die in thy wrath, O thou ignorant one! Dost thou imagine that thou canst outstrip Us? Nay, by My Name, through which the fragrances of the Spirit have wafted over all things small and great! We delivered Our Cause through Our messengers, for verily We were powerful. Then We spread it through the hands of those who turned away. The schemes of the schemers can never harm it.

The sneaking whisperer came before the people with My Book, thinking thereby to assault the Dayspring of the Cause and to demean God’s station in all else. Thus did his soul entice him, and the word of chastisement was realized from the presence of the Almighty, the All-Encompassing. Say: Thereby is His Cause exalted, His verses spread abroad, and this Remembrance elevated, whereby every wise matter hath been ordained.

Would that the servants would gather against Us and shed Our blood in this straight Path! We have sacrificed what We possess in the path of God. This is attested by the tribulations We endure, and beyond them the Pen whereby God’s Cause, the Mighty, the Wise, hath been established. Say: I await the day wherein I shall behold Myself among the parties of the oppressors’ hosts. By God! Then shall they hear what they have never heard before, and shall see what no eyes of those who preceded them have ever seen. He, verily, is the Ruler over what He willeth, and He is the Strong, the Powerful.

Say: O lowly gnat! Canst thou soar with the Dove in this atmosphere wherein no birds of the worlds have ever soared? All that befalleth Us is a mercy unto Us—to this every discerning believer beareth witness. The atoms lament Our affliction, while We are in manifest joy. We have manifested gladness from the horizon of sorrows. He doeth what He willeth and ordaineth what He pleaseth.

In those moments, He paid no attention to the officials. The Blessed Countenance was turned toward the Most Great Branch and the Greater Branch (may my spirit be sacrificed for them both) and some of the loved ones who were present in service. Then the ocean of the All-Merciful’s utterance surged forth, and among other things He said:

“God, the Blessed and Exalted, revealed to one of His Prophets in His revelation: ʿBy My glory and majesty! I shall surely cut off the hope of every hopeful one who hopes in other than Me, and I shall clothe him in the garment of humiliation before all people, and I shall keep him distant from My grace and My relief. Does My servant hope in other than Me in times of hardship while the key is in My hand? Why do I see My servant turning away from Me when I have given him what he has not asked of Me? Shall I be asked and not be generous? Never! Does not generosity and bounty belong to Me? Are not this world and the next in My hands? If everyone in the heavens and earth were to ask of Me the equivalent of the heavens and earth, and I were to give it to them, it would not diminish My dominion by so much as the wing of a gnat.”’

And similar utterances which most are not recalled continually flowed from the divine lips. The cups of utterance were filled with the wine of thy Lord’s remembrance, the All-Merciful. What this servant remembers has been presented. How can I describe how the signs of power, grandeur and sovereignty flowed, streamed and descended on that blessed night! It was as if the Salsabil of utterance was bestowed upon all creation, and the sea of generosity sprinkled upon the nations, and the mystery enveloped in mystery was manifested to all in the unseen and visible realms. Many utterances are not remembered at all.

Section 4: “Verily, at the seventh hour, one…”

Verily, at the seventh hour, one of the officers came and took away the Blessed Beauty, the two Greatest Branches, and His Honor Aqa Mirza Muhammad-Ali. As was mentioned in the previous petition, they confined the Blessed Beauty and the Greater Branch in a place adjacent to the port, and His Honor Aqa Mirza Muhammad-Ali in another location, while the Most Great Branch was imprisoned in the port under chains. This servant and the other friends were confined under chains in the seraglio itself, a most darksome place.

On the second night, a telegram came from the governor and they changed the Ancient Beauty’s location to a high domed chamber above the prison. This was at the time of the evening prayer, and the Most Great Branch, the Greater Branch and Aqay-i were also in the Most Holy Presence. The stay in the dome was thirty-eight and a half hours. Then again on Thursday, at the fourth hour after sunrise, they summoned them to the building for questioning.

While proceeding to the assembly, the Tongue of Grandeur uttered these words repeatedly:

“You have taken hold of your own principles and cast the principles of God behind your backs. What is wrong with you that you do not understand?”

After the Pasha and the members of the assembly arrived, they apologized saying that they were obliged to investigate since three people had been killed and all the people of the city were frightened and terrified, therefore the law must be followed. Apparently the poor man had no knowledge even of the law.

They inquired concerning the blessed Name and birthplace, and submitted that according to the law, these questions must be asked and recorded. He replied: “Verily, it is more manifest than the sun.” When the question was repeated, He declared: “It behooveth not to mention the Name. Look ye into the governmental decree that is with you.” Thereafter, with utmost gentleness, they requested: “Do Thou Thyself speak.”

Then did the Temple of Grandeur seat Himself upright upon the divan and speak with the Tongue of Power and Might: “My Name is Baha’u’llah and My country is Nur. Be ye apprized of it!” He then turned His blessed Countenance toward the Mufti and declared in His transcendent majesty: “Were ye to know, We would cause you to hear the cooing of the Dove of Grandeur upon the branch of the Divine Lote-Tree, that there might be manifested unto you that which speaketh: ʿServitude is a substance whose essence is Lordship.”’

All present were struck with amazement at the eternal Word of God. Thereafter, addressing all, He declared: “What is the purpose of this gathering and this questioning and answering? If ye desire, I will confess to that which is your aim and the desire of your hearts, for I love not to remain in this world for the duration of an hour.” And He recited verses from the Surih of Kings, including this blessed passage: “I passed by no tree but My heart addressed it, saying: ʿO would that thou wert cut down in My name and My body crucified upon thee in the path of My Lord!”’

During this exposition, trembling seized the pillars of the All-Merciful. Then He arose and the Beauty of the All-Knowing departed to another place, withdrawing from the assembly.

Verily, it was a day of wonders and a time of marvels. In some of the people, the Sun of the Word of God shone forth, and they manifested love. In truth, this servant is powerless and incapable of recounting the divine utterances. The author of the Mathnavi hath made mention befitting this station:

“That discourse which the Prophet spoke that day, If it should strike the night, would turn it day;

That dark night would become bright as the morn, But I cannot speak that sacred tongue now born.

You know what says the sun in Aries, To herbs and plants in gardens such as these;

You know what says that pure and flowing stream, To plants and flowers that on its borders gleam.”

Verily, this servant hath been and shall ever be powerless to mention the divine utterances and heavenly expressions.

Later the Pasha sent word requesting a return to the house and apologized for what had transpired. They said returning to the original prison was preferable since many were imprisoned there. Some who were in His presence submitted that since the people of the city were in commotion, the prisoners could not be brought out, and it would be better to wait some days. Then they returned to the house, and this was at eleven o’clock on Thursday.

In brief, from the time of the Blessed Beauty’s departure from the sanctuary until His return, sixty-nine and a half hours had elapsed: five and a half hours’ stay in the palace the first night, eighteen and a half hours in prison near the barracks, thirty-eight and a half hours confined above the barracks, and seven hours in the palace the second time. Thus was the matter ordained by God, the Mighty, the All-Knowing, the Wise.

Furthermore, there is one among the people of dissension, upon whom be God’s curse—when he speaks he lies, when he makes a promise he breaks it, and when trusted he betrays. These are the attributes of the hypocrites, and a hundred thousand times worse are found in that vile one. Before these mentioned events occurred, he arrived in this land and dwelled among the ungodly, associating with evil souls for some time. Then he returned spreading false and erroneous accounts. Wherever he went, he spread fabrications. He and Aqa Jan, upon them both be God’s wrath, became narrators of fabricated falsehoods from the realm of lies. After the upheavals in the great city and the dismissal of the counselor and death of the Grand Vizier, they attributed these events to persecution against us, claiming the chief of the ungodly had foretold this—all of this is pure falsehood. Any fair-minded person who has attained even a trace of justice would testify to their lies, for all souls from Arab, Persian and Turk were pursuing the Ancient Beauty with complete enmity, not considering others worthy of notice, and whatever befell others was merely incidental.

In any case, the seizure of the oppressors and what befell them and what will befall them have all been clearly revealed in the Tablet of Ra’is and other Tablets. Now this servant shall mention some of these so all may know those souls were and are liars, and that the Dawning Place of divine verses and Source of merciful bounties had foretold what would transpire. Among these is the Tablet to Ibn-i-Nabil, upon him be the Glory of God, which was revealed upon first arrival at the Most Great Prison. The original tablet is with the aforementioned person and copies are with Zaynu’l-Muqarrabin, upon him be the Glory of God, and the friends. Let them investigate and verify so they may know with certainty that the reins of knowledge have been and shall ever be in the hands of the Mighty, the All-Knowing. None knoweth the unseen except Him. He revealeth to whomsoever He willeth whatsoever He willeth, and concealeth from whomsoever He desireth whatsoever He desireth. He is verily the All-Knowing, the All-Informed. Some of the verses revealed in the Tablet of Ibn-i-Nabil are these:

He is the Most Holy, the Most Glorious

Kaf. Za. When We called unto thee from beyond the Sea of Grandeur on the crimson earth from the horizon of tribulation: Verily there is none other God but Him, the Mighty, the Bestower. Stand firm in My Cause, and be not of those who, when given what they desired, denied God, the Lord of Lords. God shall soon seize them with His might, for He is the Omnipotent, the All-Compelling. Know thou that God hath already seized with power and dominion the greatest of those who pronounced judgment against Us…. Soon shall We depose one like unto him and seize their prince who ruleth the land, for I am the Mighty, the Compelling.

Not long passed before the one who was the direct cause of the exile of the Truth and the Family of God was himself exiled from the great city, and their leader from whom all decrees issued forth perished. Now observe that despite these verses which were revealed aforetime in God’s Book and spread throughout the lands, the Zanjani spoke after the fact, claiming the Chief of the Misguided had foretold it. Nay! The curse of God be upon the liars!

Likewise consider the Suriy-i-Ra’is which was revealed after the exile to the Land of Mystery and arrival at the seashore, and also the verses of the Temple specifically revealed for the King of Paris and the people of that land, foretelling what would later befall him. His word, exalted be His grandeur:

“O King! Hearken to the call from this Fire kindled within the verdant Tree upon this elevated Mount on the white holy spot behind the Sea of Eternity: Verily there is none other God but Me, the Ever-Forgiving, the Most Merciful”’ until His words, exalted be His grandeur: “O King! We heard from thee a word thou spokest when the Russian monarch asked thee concerning the war decree. Thy Lord is verily the All-Knowing, the All-Informed. Thou didst say: I was asleep upon my couch when the cry of the oppressed subjects awakened me, until they were drowned in the Black Sea.’ Thus did We hear, and thy Lord beareth witness to what I say. We testify that it was not their cry that awakened thee, but rather thy passions, for We tested thee and found thee heedless. Know thou the meaning of words and be among the discerning.

“We desire not to address thee with harsh words, out of respect for the station We have given thee in this outward life. We have chosen courtesy and made it the attribute of them that are nigh unto God. It is a garment that befitteth all, both great and small. Well is it with him who adorneth his temple therewith, and woe unto him who is deprived of this great bounty. Hadst thou been sincere in thy word, thou wouldst not have cast the Book of God behind thy back when it was sent unto thee from the presence of Him Who is the Mighty, the Wise.

“We have tested thee thereby and found thee other than what thou didst claim. Arise and make amends for what hath escaped thee. Soon will the world and all that thou possessest perish, and the kingdom will remain with God, thy Lord and the Lord of thy forefathers. It behooveth thee not to conduct affairs according to the dictates of thy desires. Fear thou the sighs of this Wronged One and shield Him from the darts of such as act unjustly. For what thou hast done, affairs shall be altered in thy kingdom, and the empire shall depart from thy hands, as a punishment for thy action. Then wilt thou find thyself in manifest loss, and commotion shall seize all the people there, unless thou arisest to help this Cause and followest Him Who is the Spirit in this straight Path. Hath thy pomp made thee proud? By My Life! It shall not endure; nay, it shall soon pass away, unless thou holdest fast to this firm Cord. We see abasement hastening after thee, while thou art of the heedless.”

The friends of God are aware that during Our sojourn in the land of mystery, exalted Tablets were revealed and sent to certain monarchs to complete God’s testimony. Among these was a Tablet to the King of Paris who was, in those days, preeminent among kings. The reason for this was that one day, while in the presence of the Divine Throne, it was mentioned how after the Russian-Ottoman dispute, the King of Paris had risen to aid the Ottomans. After conflict, strife, bloodshed and plunder, several monarchs intervened and a peace treaty was established. Subsequently, the Russian King inquired of the King of Paris: “We both belonged to the same people—what caused you to dishonor those of your own faith and assist those of another?”

He replied in writing that there was no reason save that when Russian forces had suddenly attacked and drowned Ottoman subjects in the Black Sea, the cry of those oppressed ones had awakened him from slumber, and he had risen to assist them. After relating this incident, it was declared: “Now We shall send him a Tablet and test him. If he rises to assist the oppressed people of Bayan, We shall confirm the truth of what he claimed. Otherwise, his falsehood in what he asserted and declared will become evident.” Thus a Tablet was revealed and sent to him, but no response ever came, despite the fact that one of his ministers, who secretly professed love for the Cause, had reported to the Most Holy Court that he had personally delivered the Tablet to the king and had verbally conveyed all details.

Nevertheless, no answer was received. It was then that, following the absence of any reply to that Tablet, this second Tablet was revealed and sent, written in French. Now observe what was revealed explicitly, without any ambiguity, in that Tablet concerning what would later befall him. Blessed are they who read! Blessed are they who ponder! Blessed are they who are fair-minded!

Ponder likewise the wondrous creation, and its despatch in power and majesty; and behold how, after the Proof had been made complete and might had been manifested, tribulations of famine, dearth, and fear encompassed Persia. Tidings of these matters were revealed in divers Tablets. By God—beside Whom there is none other God—were souls to reflect upon that wondrous creation, upon its sending forth, upon its Tablet, and upon what thereafter befell, it would suffice them all; and the divine proof would become to every one evident and manifest, more apparent than the sun itself. Yet those fabricated beings are busied with their own world; they have taken no portion, nor shall they ever take a portion, of the holy breaths and the fragrance of the verses of the All-Merciful—save such as God willeth.

Even as is plainly seen, notwithstanding this Most Great Exaltation, this Supreme Manifestation, and these clear and perspicuous signs, certain of the servants have chosen to follow souls who have ever been, and shall ever remain, behind a veil, and from whom no matter hath ever appeared. What profit is there? This servant hath not leisure; otherwise I would lay before them all that hath appeared and doth appear—every one of the signs of God, revealed expressly, without interpretation or equivocation. We beseech God to aid His servants to be fair-minded, and to efface from them the vain imaginings they possess, and what hath been handed down in former times.

Truly wondrous is the case of them that followed the deluded ones after the fragrance of the Best-Beloved had been diffused among the worlds—like those who have been veiled by Siyyid Muhammad of Isfahan and his sayings, who never had any true knowledge of the root of the Cause and who hath, from earliest times, been occupied with corruption, remaining shut out from the Most Holy and Inaccessible Truth. Though it be but a common proverb, it befitteth this station: Behold the blind man, led by the staff of another blind! By God, by God! Whosoever hath sight, and whosoever possesseth a sense of smell, who hath but once beheld him, hath found in his countenance the trace of hellfire, and in his breath the stench of the denizens of Sijjin.

Each day he is busied with some deception. When we entered the Most Great Prison he named himself “Quddus Effendi,” imagining that a meaningless name would raise up the one so named. Woe unto him, and unto them that follow him! And likewise he called Aqa Jan—the chief of the idolaters—“Sayfu’l-Haqq,” and promised him ʿIraq, as is witnessed by Aqa Jan’s own letter still extant, written unto the “chief of the idolaters,” wherein he imploreth and crieth for aid, saying: “When shall that promise thou gavest be fulfilled?” In this land, before every person, he would say: “I am the Sword of God, and ere long I shall conquer most lands.” God’s curse be upon the liars!

Section 5: “At this point, verses were revealed…”

At this point, verses were revealed from the heaven of divine will, exalted be His glory. He says:

The Most Holy, Most Great, Most Glorious

Verily in the tribulations of the Lord of all creation in every time there are signs for all who dwell in the realms of being. He has accepted hardship for the ease of all creatures, and difficulty for the comfort of all who dwell in the realm of possibility. My self be a sacrifice for His favor, my being be a sacrifice for His mercy, and my spirit be a sacrifice for His grace that has encompassed all horizons. No morning dawned except that He was surrounded by the darkness of allusions from those who denied God, the Revealer of verses. Yet nothing can prevent Him from what He desires in God’s Cause, the King of the Day of Mutual Calling. At times He calls out with His clear tongue, and at others He beckons with the finger of certitude, summoning all to God, the Lord of all men. Were We to recount what has befallen Us, the heavens would be cleft asunder and the mountains would crumble.

Those who denied took pride in their titles. The mute one named himself Quddus and claimed what the slinking whisperer claimed, while the other named himself the Sword of Truth and said “I am the conqueror of lands.” God has sent one who struck his mouth, that all might be convinced that he is the tail of Satan, cut off by the sword of the All-Merciful. He continued to await the days of his glory and manifestation as promised by him who denied God, the Cleaver of daybreak. Thus does God seize those who turn away from Him and arise to waste His Cause among the servants.

When they perished, the spring breezes blew and the gates of heaven were opened and the clouds rained. Blessed is he who has attained the knowledge of God in His days and has completely detached himself from all directions. Say: Does not the Lord of the heavens and earth suffice you? He has indeed come with the truth in His Name, the One Who oversees creation. Illumine your heart with the Most Great Lamp which the Lord of Eternity has lit, then stand firm in the Cause through the sovereignty of your Lord, the Powerful, the Chosen One.

Any person who appeared in this city was among the divines of the great city, and Aqa Jan frequented him and related to him in detail: “I am the Sword of Truth, and soon most lands will be conquered by my hand.” That ignorant divine, though far from the path of truth, uttered a fitting word, as if the Holy Spirit spoke through his tongue. Thus, after the slaying of the idolaters, he immediately appeared with the Pasha of the land before Aqa Jan’s corpse and declared: “This accursed one claimed ʿI am the Sword of Truth,’ but now it is evident that the Sword of Truth was that which struck his waist and consigned him to the lowest depths of hell.”

Praise be to God, after this incident and the return of the idolaters to the lowest depths of hell, the rains of mercy poured forth day and night, after having been withheld for several years during which people suffered from drought and famine.

When We were in Adrianople, that vile one had written a letter to someone. Among its contents, We observed that he had plagiarized a passage from a Tablet revealed in Iraq and attributed it to himself. That passage reads: “We are as the rising sun and as the manifest moon.” That heedless and vile soul failed to realize that the realm of the Phoenix has never been, nor will ever be, the playground of flies, and darkness has no right to claim the station of the sun. By God! Seeing some people as weak and foolish, he arose with his personal fabrications, such that some have taken his forged writings and read them. The writer and reader have both lost, and through various whispers and intrigues, he prevented people from the Lord of mankind and led some astray through past delusions.

Even so, a certain person met this servant in the market-place and said: “For an hour I desire to meet with thee—on condition that none be present save thee and me.” I had never seen him before. I replied, “Very well.” A time was fixed, and he came. Some discourse ensued, and it became apparent that he held intercourse with one who had associated partners with God. He then said, “They have told me that thou art of the Shi’ih.” At this, such laughter overcame this servant that the reins of patience slipped from my hand. The man marvelled and said, “Wherefore dost thou laugh?” I answered: “O hapless poor one! Thy Shi’ih, scattered in the lands of Persia like pebbles, to what station have they attained? or what rank have they possessed with God, that now thou wouldst fain walk in the footsteps of those rejected, deluded souls? Hast thou not seen that all were false and in sheer error—inasmuch as, with their own hands, they slew the Inviolable Truth? God’s curse be upon the oppressors!”

After these words were spoken, he became very thoughtful. Then, for the sake of God, I conveyed to him some of the exalted words I had heard from the Source of the Cause. It was observed that he was not devoid of capacity. Among other things, I said to him: “Consider—of all that the Shi’ites possessed and counted as fundamental to their religion and community, which of these claims are true, now that you wish to enter the ocean of divine truth and wisdom based on such vain imaginings and false utterances? Did these Shi’ihs of whom you speak truly comprehend the meaning of the Resurrection?”No,” he replied. I asked: Did they recognize the Balance? “No,” he replied. Did they understand the gathering and raising of the dead? “No,” he replied. Was that which they understood concerning the Mention of the Qa’im, as they comprehended it, the truth? “No,” he replied. Then I stated: “You yourself bear witness that all was false. Now this matter which they have told you—how do you know it to be true?”

Then I sat upright facing him and spoke what I had memorized of the verses of God, the Sovereign, the Supreme, the Self-Subsisting, and I conveyed to him that which I was commanded by God, the Mighty, the Beloved. I said: O servant! Have you not heard what the Tongue of Grandeur hath spoken when He was established upon His throne, supreme over all who witness and are witnessed? His word is truth: “Abandon what you possess of vain imaginings, then hearken unto that which your Lord, the Mighty, the All-Knowing, doth speak. How long will ye follow your desires? The Sun of Guidance hath dawned. Turn ye towards it, sanctified from that which was mentioned aforetime by your divines.

By God! This is the Manifestation of God and the sign of His hiddenness from all else. It cannot be compared with what was mentioned in the remotest past, nor can it be known through the words of the contentious. Draw nigh unto Him with illumined eyes and radiant faces. Thus have ye been commanded in the Tablets from God, the Powerful, the All-Knowing, the All-Informed.” And His word, exalted be His grandeur, addressing someone: “We behold thee immersed in the pool of the veiled ones and the waters of the heedless ones’ imaginings. Come forth therefrom through My name and My sovereignty, then plunge into this Most Great Ocean, whereof every drop proclaimeth ʿThere is none other God but Me, the Powerful, the Exalted, the Supreme, the Mighty, the Generous.”’

I said:

“O man, for the sake of God I speak, and purely for God I make mention. Cast away these vain imaginings and ascend from these base, limited, and fanciful stations, that you may soar on wings of divine mercy to the heavens of the Lord’s command and attain success. Today is the day of ʿSay: God!’ then leave them to amuse themselves in their vain discourse.’ This blessed verse was revealed aforetime specifically for this Day, for in this Revelation it has become clear and evident that the Truth alone is sovereign over all and has not taken, nor will ever take, any partner or likeness. Though the followers of religions previously acknowledged this statement, most were false in their claim, for each day they would set up a partner for God.”

Then, at this point, this servant submitted what was befitting and mentioned what is required today. I said to act upon this same verse which I have cited—leave these vain souls and their utterances and enter into the sweet and wondrous expanse, that you may drink of the everlasting wine from the verse of divine mercy which states: “Through My manifestation is established the decree of innovation, and this is truly the innovation of the heavens and the earth. Pass beyond before and after, and with the eye of manifestation behold the Manifestation itself, for all are commanded thus in this Most Great Revelation, and this is specific to this Revelation.” Then I mentioned that certain weak souls were prevented by that evil being from the Chosen One through such utterances, just as Yahya writes to some “You are of my followers”—and the intent of this statement is clear.

Every lying scribe has gone astray. Now observe where stands the station of that evil being’s utterances and where stands the station that the Lord of Lords has desired for His servants. O brother, cast away all the limited, unworthy phrases of the past and soar with new wings in the sweet and wondrous expanse, that through divine grace you may drink of the new wine and fathom the mystery of this wondrous Cause. Furthermore, some servants have complained about certain actions of weak souls who circle round, attributing these to God, exalted be His glory. Thus has one person asked, how it can be that while this Cause proclaims its truth and its exaltation has encompassed the world, certain souls who claim connection with the Truth occupy themselves with unseemly deeds?

In any case, this matter stems from that heedless one’s negligence. It seems he has not heard this poem famous among people which says: ʿShould all creation turn to unbelief, No dust would settle on His garment’s hem.’

One day I was present before the Throne when the Countenance of God turned toward me and He said:

“Hast thou heard that the sincere ones are in great danger? O servant in attendance before the Throne! The outward divines have differed concerning the companions of the Messenger as to whom the title of ʿcompanion’ may truly be applied. Some have said the companions were those who were in His presence for a year or more and who arose to strive in the path of God. Others have said that whoever attested to the oneness of God and met the Messenger was counted among the companions, even if but once. Some have said this title applies to those whom the Messenger Himself specifically addressed by this name. Others have said they were those who were trusted by Him and were present in His journeys and at home. But most of the divines have said that whoever accepted Islam and saw the Prophet, peace be upon Him and His companions, even for the briefest time, was among the companions. According to this, forty thousand souls were with Him during the Farewell Pilgrimage, and on the day of His passing, one hundred and twenty-four thousand gathered in Medina. According to the latter view, all these souls were called companions. Nevertheless, there were but few who had drunk from the pure wine of certitude and had entered the source of the merciful outpourings. In any case, such words arise from heedlessness and continue to do so. We beseech God to assist all to do what He loves and is pleased with. O friends of Truth! Be not content with mere hearing, nor attach your hearts to past imaginings. For by God, today malicious souls have prevented the weak ones from the Divine Law through past imaginings.”

Hear the petition of this servant present before the Throne, and with steadfast feet stand firm upon the path of oneness. Truth hath been made so manifest that none hath any excuse to turn away. All divine books bear witness and point to this, as some time ago one of the friends from different religions submitted a petition containing two well-known traditions that had been translated from Greek into Arabic in ancient books.

The first passage states: “Satan shall appear in the Isle of Qaf and shall prevent the people from the All-Merciful. When that time cometh, turn ye toward the Holy Land from whence the Breath of God passeth.” And Qaf is Cyprus, which is well-known, as all Turks call it “Satan’s Isle.” And the Holy Land is known to be where the Throne is now established.

The second passage states: “Hubab shall appear on the isle ascribed to him. He is short of stature, with a long beard, narrow of forehead and chest, with yellow eyes and hair, with camel-like fur on his back and goat-like hair on his chest. When that time cometh, draw ye near unto Carmel, even if ye must crawl, then turn toward the Holy Valley, the gathering place, the white spot.” It is known that Hubab is the name of Satan and serpent. He says Satan will appear in the isle ascribed to him, which is Cyprus, known as Satan’s Isle. And He says “When that time cometh, draw ye near unto Carmel”—and Carmel is the mountain facing Akka—“even if ye must crawl on your chest, then turn toward the Holy Valley, the gathering place, the white spot”—these three being titles of the land of Akka, as is well known to all.

Mount Carmel stands opposite to Akka, and though it be with difficulty, even if it be upon its breast, then turn ye towards the holy valley, the land of the gathering, the white spot—these three titles belong to the land of Akka, as is renowned amongst all and recorded in the books. Would that someone might journey to Cyprus and with their own eyes behold in that person all these attributes that have been mentioned.

In any case, O servants of God, there is no need for such mentions, and examples of such mentions are purely out of grace, for this lowly servant has supposed that through such examples some might awaken from the slumber of heedlessness. Otherwise, Truth is sanctified from the mention of this or that. He cannot be known except through His own Self, nor can He be described except by that which His Essence hath described for His Essence. All else are created by His command and return to their places in the worlds of His creation and invention.

We hope that the petitions of this servant, having been offered purely for the sake of God, may become healing for hearts and light for breasts, that all may arise in the love of God in such wise that none shall have opportunity for turning away or objection, and may regard as utter nothingness all that the idolaters have said or will say. Therefore I say: I turn unto Thee, O my God, for what I have committed in Thy presence. Forgive me then by Thy sovereignty and grace. Verily Thou art the Most Generous of the generous. And praise be to Thee, O God of the worlds.

The servant of God