It is well known that Baha'u'llah responded to the concerns of,
and recognized the validity of the religions of Zoroastrians, Jews,
Christians and Muslims. The relationship of the Baha'i Faith to the
Eastern traditions of Hinduism and Buddhism is more complex,
primarily because the Near Eastern religions constitute a "family" of
theological language-games that have interacted with one another
intensively through history, whereas the South Asian traditions are quite
different. Still, Baha'u'llah's son and successor, `Abdu'l-Baha
(1844-1921), recognized that the Hindu figure Krishna was a `prophet,' and
said that the Buddha was a major Manifestation of the Eternal Truth._ The
Baha'i belief that all the great religions of the world are grounded in
the same Unknowable Essence has led Baha'is to recognize Hinduism and
Buddhism as true and valid expressions of humankind's yearning for the
Absolute Truth, and to affirm them as predecessor traditions to the
universal religion that Baha'is wish to implement as a precondition for
world unity. One Baha'i scholar, Moojan Momen, has written a book aimed
at showing some similarities between Baha'i and Hindu beliefs, and at
suggesting ways in which obvious theological conflicts between the two
might be resolved._
It has not been widely recognized, however, that Baha'u'llah
himself had some knowledge of Hinduism and that he responded to
questions about Hinduism (and Zoroastrianism) put to him by the
Zoroastrian agent in Iran, Manakji Limji Hataria (1813-1890). These
questions and Baha'u'llah's replies are contained in a letter sent to one
of Baha'u'llah's major disciples, Mirza Abu'l-Fadl Gulpaygani (1844-
1914). The subjects discussed center on comparative religions, and
Manakji repeatedly outlines what he understands to be Hindu doctrines and
asks for Baha'u'llah's responses to them. I should say at the outset that
these responses tended to be oblique, with much remaining implicit, but
that they do clearly constitute a dialogue of Baha'u'llah with Hinduism,
as well as with the other traditions covered. Here I am most interested
in the former. The letter to Mirza Abu'l-Fadl, containing asides by
Baha'u'llah's amanuensis, Mirza Aqa Jan Khadimu'llah, was printed in
volume seven of the anthology, The Heavenly Repast (Ma'idih-'i Asmani) in
1972 or 1973 by the Iranian Baha'i scholar, `Abdu'l-Hamid Ishraq-Khavari._
The tablet brings to the fore questions of what Baha'u'llah means by the
unity of the world religions, and how he approaches this subject
theologically and philosophically.
Not only was Baha'u'llah familiar with Hinduism, but he clearly
expected that his nineteenth-century, literate, Persian-speaking
audience would be, as well. A substantial literature on Hinduism
existed in Arabic and Persian, especially the latter given that Persian
was the primary literary and governmental language of Muslim-ruled India
between the thirteenth and the nineteenth centuries, and continued to be
vital in the subcontinent during Baha'u'llah's own lifetime. The great
medieval Iranian savant Abu Rayhan Biruni (973- 1048) authored, around
A.D. 1030, a wideranging description of Hinduism that became a classic.
Medieval and early modern Muslim political ascendancy in North India led
to a vast amount of translation from Sanskrit sources into Persian, the
language of the bureaucracy and of most Indo-Muslim learning. Indeed,
given the very large number of Hindu scribes and others fluent in Persian
during this period, and the much smaller number of learned Brahmins with
mastery of Sanskrit, it is likely that the majority of literate North
Indian Hindus themselves read their holy books in Persian during Mughal
times (1525-1803)._
The number of Muslim scholars who collaborated with Hindu
pandits in making Sanskrit works available was not inconsiderable.
Nizamu'd-Din Panipati rendered the widely influential Yoga Vasistha
into Persian late in the sixteenth century at the behest of the Mughal
ruler Jahangir while he was still a crown prince. The Mughal prince Dara
Shikuh (1615-1659) himself did much to expound Hindu tenets in Persian, as
well as translating important works such as the Upanishads._ Since many
Hindus also wrote in or translated into Persian, very large numbers of
such manuscripts circulated among the literate classes, and many of these
books demonstrably reached Iran. Persian descriptions of Hinduism, though
varying in quality, were also quite numerous. An example of this
literature is the anonymous School of Religions (Dabistan-i Madhahib),
which examines Zoroastrianism, Hinduism and both branches of Islam at some
length, and includes a brief description of Christianity. The author was
probably a Zoroastrian of Iranian extraction, brought up in Patna, North
India. From the School of Religions, which was lithographed at least
three times in the nineteenth century, a Persian-speaking reader could
learn of the four ages (sing. yuga) into which Hindus divided the history
of the current universe, the first of which lasted about 1.7 million years
and the last of which (our own) will endure for 400,000 years. Such a
cycle, over four million years long, itself formed a small part of
mega-cycles, each of them a day in the life of the god Brahma. The author
also described the Hindu belief in an ultimate Lord or God beyond the
gods, called Visnu, and His self-manifestation in a series of ten avatars.
He reports that
"They therefore assert, that for the purpose of satisfying the
wishes of his faithful servants, and tranquillizing their minds, he
has vouchsafed to manifest himself in this abode, which
manifestations they call an Avatar and hold this to be no
degradation to his essence . . . they have said, `Avatars are rays
issuing from Vishnu's essence.' But these sectaries do not
mean that the identical spirit of Ram, on the dissolution of its
connection with his body, becomes attached to the body of
Krishna."_
In one composite manuscript of Babi and Baha'i material that
came into British Orientalist E.G. Browne's possession, a "Persian
account of the Indian Saint Ramchand" is sandwiched among works by
`Abdu'l-Baha and Mirza Abu'l-Fadl Gulpaygani, and other Babi and
Baha'i writers, indicating an interest in Hinduism among adherents of
these movements._ That Baha'u'llah himself was familiar with at least
some of this literature is indisputable. At one point he answers a
questioner who asked about the paucity of records about human history
before Adam, and here Baha'u'llah defends a "long chronology" wherein the
world is of very great antiquity. He explains, among existing historical
records differences are to be found, and each of the various peoples of
the world hath its own account of the age of the earth and of its history.
Some trace their history as far back as eight thousand years, others as
far as twelve thousand years. To any one that hath read the book of Juk
it is clear and evident how much the accounts given by the various books
have differed._
The "book of Juk" could also be transliterated as the "book of
Jug," a reference to the Persian translation of the Yoga Vasistha (Jug-
Basisht), a work on Hindu mysticism probably written in the thirteenth
century of the Common Era. Cast in the form of a dialogue purportedly
between the Vedic sage Vasistha and his pupil Rama, this work shows
influences of Vedanta, Yoga and even Mahayana Buddhism. As noted above,
Nizamu'd-Din Panipati carried out a translation of this book in the late
1500s. The Safavid-era Iranian mystic Mir Findiriski (d. 1641) selected
and commented on portions of Panipati's rendering of the Yoga Vasistha.
Mir Findiriski gained a reputation at the court of Shah `Abbas at early
seventeenth-century Isfahan for asceticism, and he is said to have become,
after his journeys in India, a vegetarian and an adorer of the sun who
refused to go on pilgrimage to Mecca lest he be forced to sacrifice sheep.
The Yoga Vasistha appears to have been a popular work among those with
Indo-Persian interests from about 1600 onward._ It contains passages
discussing the untold cycles of time in which Hindus believed, the
multiplicity of universes, and the end of each in a cosmic night. In the
story of the long-lived sage, Bhusunda, he is depicted as recalling a
succession of 11,000-year epochs in the earth's history before the advent
of humans, when lava, forests, or demons predominated. He adds,
During my lifetime I have seen the appearance and
disappearance of countless Manu[s] (the progenitor of the
human race). At one time the world was devoid of the gods
and demons, but was one radiant cosmic egg. At another time
the earth was populated by brahmana (members of the priest
class) who were addicted to alcohol, sudra (servant class) who
ridiculed the gods, and polyandrous women. I also remember
another epoch when the earth was covered with forests, when
the ocean could not even be imagined, and when human beings
were spontaneously created."_
Baha'u'llah's wording makes it clear that he was familiar with the Yoga
Vasistha, and it is remarkable that he felt no need to explain the
reference to his readers, suggesting that many literate Persian-speaking
intellectuals read this work as late as the nineteenth century.
Even more remarkable, Baha'u'llah clearly prefers the Yoga
view of cosmology to a literal reading of the biblical-quranic short
chronology, which would result in a world only six to eight thousand
years old. Even the longer Zoroastrian figure for the age of the earth,
12,000 years, strikes him as too limited. I would suggest that the
intellectual context for this insistence on a long chronology is two-
fold. First, Baha'u'llah accepts the common Aristotelian, Neo-Platonic
and Avicennian premise that the cosmos is eternal. This belief had
remained a point of dispute in Islamic thought between the philosophically
minded and the scripturalists. The great mystic and clergyman Abu Hamid
al-Ghazzali (d. 1111) had attacked the Muslim philosophers for daring to
contradict a literal reading of the Qur'an, wherein the world was brought
into being at a particular point in time by God's creative word and so is
not eternal or pre-existent. The later Andalusian follower of Aristotle,
Averroes, strongly defended his master, but to little avail in the Islamic
West._ In the Arab world, al- Ghazzali's view largely won out. In Iran,
however, the influence of the Avicennian peripatetics remained strong, so
that many thinkers, Baha'u'llah among them, continued to accept the
eternality of the universe. He wrote, in the tablet that mentions the
Yoga Vasistha, that God's "creation hath ever existed, and the
Manifestations of His Divine glory and the Day Springs of eternal holiness
have been sent down from time immemorial." Second, the discovery by
nineteenth- century European geologists and paleontologists that the
world, and life, is very old, was becoming known among Middle Eastern
intellectuals from the 1880s, and Darwinism was beginning to create
controversy at regional institutions such as the Syrian Protestant College
(later the American University in Beirut)._ Both the philosophical view
of the eternality of the world and the modern scientific chronology that
pushes the earth's age back to 4.5 billion years are relatively compatible
with Hindu cosmology, but are impossible to reconcile with the short
chronology of the biblical tradition if taken literally. For a
nineteenth-century Middle Eastern thinker with a philosophical, inquiring
bent, such as Baha'u'llah, the Yoga chronology was a useful foil to the
more limited cosmological conceptions of Zoroastrianism and the Abrahamic
traditions.
Let us turn now to the correspondence between Manakji Limji
Hataria and Baha'u'llah. Manakji was a Parsi, or Indian Zoroastrian, of
the nineteenth century, born near Surat in northwestern India. From the
age of fifteen he earned his own way, becoming a commercial agent, and he
came to Iran in 1854 via the Gulf and Iraq. He met Baha'u'llah in Baghdad
at that time. In Yazd, Kirman and Tehran he labored to restore the houses
of worship of the Zoroastrians, to ameliorate the conditions of that
people, and to found schools. In 1864, Manakji went back to India, and
there he reported on the straitened conditions of Zoroastrians in Iran to
his co-religionists. In British India, where Bombay spun a web of
international commerce, the Zoroastrians had emerged as a wealthy
community of merchants, agents, go-betweens and investors, enjoying
religious freedom. Manakji Sahib (`Sahib' being an Indian honorific)
convinced the Parsis to send him back to Tehran as their philanthropical
agent. With Bombay monies, he and his wife opened three schools in
Tehran, but they found they needed to hire outsiders as teachers. Mirza
Abu'l-Fadl Gulpaygani, trained as a Shi`ite clergyman, became a Baha'i in
1876, and, when he lost his job as seminary teacher, took on employment
from 1877-1882 as a teacher at Manakji's school and as the agent's
secretary._ It seems likely that the correspondence between Manakji and
Baha'u'llah occurred sometime during this period. Another, shorter letter
of Baha'u'llah to Manakji in pure Persian is better known and was even
translated into English early in the twentieth century._ Manakji, a great
collector of Persian manuscripts, commissioned and edited a major
chronicle of the Babi period, Mirza Husayn Hamadani's New History of the
Bab (Tarikh-i Jadid), which was completed around 1882. _
I here present a commentary on the exchange between
Baha'u'llah and Manakji, in hopes of understanding the codes of
discourse being employed. Baha'u'llah signals at the very beginning
that he felt it unwise to reply in a straightforward manner to some of the
Parsi agent's direct questions, since he would have necessarily been
forced openly to make pronouncements at variance with the doctrines held
by the Shi`ite clergy in Iran. This issue arose because Baha'u'llah was
writing to someone outside the Baha'i community, someone whose
correspondence might be read by employees (including Shi`ites) were the
letter left carelessly on a desktop. Major points of interest are
Baha'u'llah's attitudes to Zoroastrianism and Hinduism. He was clearly
well-versed in the former, like some other nineteenth-century Iranian
thinkers who looked upon the pre-Islamic religious heritage of Iran as a
source of glory to be recovered. Many Iranians were fired by
nineteenth-century archeological discoveries and decipherments concerning
the ancient Achaemenids, Iranian rulers of most of the civilized world in
the two centuries before the rise of Alexander the Great.
In his first question, Manakji outlines three possible types of
sacred history, and asks Baha'u'llah which he prefers. The first type is
the Zoroastrian, wherein, he says, it is maintained that there were
altogether twenty-eight prophets, including Zoroaster himself. These
prophets, he says, all affirmed the same religion, and none arose to
abrogate the essential laws and customs of the community. Manakji derives
this view of his tradition largely from the apocryphal Dasatir, a
Sufi-influenced work of Zoroastrian mysticism probably produced in the
seventeenth century C.E., wherein sacred history started with a very
ancient figure named Mihabad, who was succeeded by other holy figures not
mentioned in the ancient Zoroastrian scriptures. Many Parsis adhered to
such a chronology in Manakji's own day._ This schema involves many
prophets but one unchanging Law.
In contrast, he says, Hindus conceive holy history in quite
different terms. Manakji continues, "several of the bearers of a
revelation to the Hindus said, `I am God. All creatures must enter
under My authority. When discord and alienation afflict them, I shall
advent myself and efface it'" (p. 149). Without naming either, Manakji
has here paraphrased for Baha'u'llah the words of Krishna in the
Bhagavad-Gita: "Though myself unborn, undying, the lord of creatures, I
fashion nature, which is mine, and I come into being through my own magic.
Whenever sacred duty decays and chaos prevails, then, I create myself,
Arjuna. To protect men of virtue and destroy men who do evil, to set the
standard of sacred duty, I appear in age after age."_ These Hindu
avatars, he explains, say that within them is the same soul that animated
their predecessors. Further, they bring a new law.
Manakji makes an analogy between the Hindu schema (as he
understands it) and that of the Judeo-Christian tradition, wherein Jesus
abrogated the laws of Moses, who had in turn brought new laws not revealed
in the time of Abraham. In regard to history, then, the Hindu cycle of
successive avatars and the Christian belief in consecutive patriarchs and
prophets leading up to the advent of Christ, have in common a doctrine
that religious law can be changed by a new messenger of God. Manakji does
not say so, but obviously Hinduism differs from the Christian tradition in
having a more cyclical conception of time, as opposed to the Near Eastern
idea of time as linear. Still, both of these views of sacred history
contrast to Manakji's version of Zoroastrianism in accepting the
possibility that aspects of divine legislation may be changed or abrogated
over time.
Finally, he says, a new Prophet came, who rejected all the
previous revelations and insisted that the law he legislated be followed.
Manakji was here referring to the Prophet Muhammad and to Islam. This
statement appears odd, but Manakji was probably reasoning from what Muslim
informants told him. Many Muslims after the earliest period were, it is
true, not very comfortable with their Judeo-Christian heritage. As a
result, they developed a doctrine of the corruption of previous scriptural
texts, saying the Jews and Christians had introduced alterations into the
Bible after the advent of Islam. Muslims therefore typically did not read
the Bible, and accepted from the biblical tradition only those aspects of
it directly enshrined in the Qur'an itself or incorporated into the corpus
of sayings attributed to the Prophet.
Manakji, then, sees three different paradigms for prophetic
history in the world religions. In some traditions, prophets come
serially but affirm a single unchanging Law. In some others, avatars or
prophets come sequentially, and can abrogate the laws revealed by previous
holy figures. Finally, some traditions wholly reject their predecessors
and accept nothing from previous prophets. Manakji wants to know of which
view of holy history Baha'u'llah approves.
Baha'u'llah in his reply draws on the theophanology, or ideas
about the Manifestations of God, that he had developed some twenty
years earlier in the Book of Certitude. He points out that in Judaism,
Moses brought divine legislation, but was succeeded by a large number of
prophets who acted as vehicles for revelation without altering the Mosaic
law. He therefore sees the situation Manakji describes for Zoroastrianism
as mirrored in Judaism. This schema of serial prophets with no alteration
of the divine law, then, holds good for particular religious traditions,
and is a special case within a larger tableau of progressive revelation.
Major prophets like Moses and Zoroaster legislate, and whereas minor
successors like David do not, major new prophets such as Jesus and
Muhammad can arise to abrogate the past divine law and institute a new
one.
Baha'u'llah goes on to challenge Manakji's third category, of
the new legislating prophet (Muhammad) who altogether rejects his
predecessors, maintaining that the Arabian Messenger of God never
adopted the position attributed to him by the Parsi leader. He proves it
by quoting Qur'an 3:1, "Alif. Lam. Mim. God! There is no god but He, the
Living, the Merciful. In truth He sent down to thee `the Book,' which
confirmeth those which precede it. For He hath send down the Torah and
the Evangel aforetime, as man's Guidance; and now hath He sent down the
Salvation." Muhammad therefore affirmed the Pentateuch and the New
Testament, and saw the Qur'an as a further installment in this series.
That is, the Muslim idea of serial revelations with new religious laws
being instituted from time to time by `Prophets endowed with constancy' is
not materially different from the Christian or the Hindu schemas.
Baha'u'llah therefore disallows the third case as based on a
misunderstanding, and he folds the first case (of sequential non-
legislating prophets) into the second. Baha'u'llah therefore succeeds in
eliminating Manakji's three-fold distinction among religious traditions
and incorporating them into a single, over-arching theory of progressive
revelation.
The final question concerned which sort of messenger from the
divine is superior among the three types. Baha'u'llah says that in some
ways all messengers from God, whether legislating prophets or not, are
equal as theophanies and bearers of revelation, and this is what the
Qur'an means when it says, "We make no distinction between any of His
Messengers" (2:285). On the other hand, clearly the legislating
Manifestations in some ways enjoy precedence, and this is why the Qur'an
also says, "And We preferred some of the Messengers over others" (2:253).
In his answer to Manakji's first question, Baha'u'llah does not
directly address himself to the Hindu examples adduced. I think we
must read this silence as assent. That is, Baha'u'llah's approach to
other religious traditions was highly ecumenical, as is witnessed by his
acceptance of the validity of Zoroaster and of the Bible, of neither of
which most Iranian Shi`ites approved, and he seemed entirely willing to
have examples from Hinduism constitute part of the discourse about the
world religions. The Yoga Vasistha, with which Baha'u'llah was familiar,
also briefly summarized the story of Krishna and Arjuna._ There is nothing
in Manakji's paraphrase of the Bhagavad-Gita to which Baha'u'llah had any
reason to object, given his own ideas. Manakji's characterization of the
Hindu conception of the avatar consists in the bearer of revelation: 1)
proclaiming his divinity, 2) insisting that all accept his authority 3)
coming when social discord and disaffection are prevalent, 4) declaring
himself the return of his predecessor, and 5) instituting a new revealed
law. The precise contours of Hindu theology are lost in this sort of
summary, such that the ideas of Rama and Krishna as incarnations of
Vishnu, and of reincarnation and karma, are not described in any detail.
What is reported sounds remarkably like Baha'u'llah's own
prophetology as developed in the Book of Certitude. Baha'u'llah
wrote, "Were any of the all-embracing Manifestations of God to
declare: "I am God!" He verily speaketh the truth and no doubt
attacheth thereto."_ For Baha'u'llah, messengers from the Eternal
Truth are not merely prophets, but are theophanies, manifestations of the
names and attributes of God in this world. Their theophanic status
authorizes them to employ theopathic language, though this discourse is in
some sense metaphorical and does not imply an identity of essence between
them and God. Seen in this way, Krishna's pronouncement that he is God
would therefore be unexceptionable. Baha'u'llah also very emphatically
taught that the commands revealed by the Manifestation of God must be
obeyed implicitly.
Baha'i scriptures say that Manifestations of God are sent
especially at times of social and spiritual unrest. The advent of the
theophany is called a Day of God, and is identified with eschatological
symbols such as the darkening of the sun and the fall of the stars (which
Baha'u'llah interprets figuratively). In the times leading up to the
appearance of the Manifestation, Baha'u'llah says, "the break of the morn
of divine guidance must needs follow the darkness of the night of error.
For this reason, in all chronicles and traditions reference hath been made
unto these things, namely that iniquity shall cover the surface of the
earth and darkness shall envelop mankind."_ The idea that the
deterioration of moral order precedes a new irruption of divine presence
and grace, then, is held in common by the Bhagavad-Gita and the Book of
Certitude.
The Baha'i Faith does not believe in reincarnation, so on the
face of it the idea of an avatar as the reincarnation of a preceding
theophany would be an alien one. In fact, the Babi and Baha'i religions
accept the idea of an eternal return that resembles the doctrine prevalent
among ancient stoics and Neoplatonists. Human beings are seen possess a
soul (nafs) on the one hand, and on the other attributes (sifat).
Although the soul upon death goes on to another plane of existence in the
never-ending journey toward God, never returning to earth, its complex of
personality-attributes can recur later in history. Baha'u'llah writes, in
interpreting a verse of the Qur'an that identifies Muhammad with past
prophets, "If thou sayest that Muhammad was the "return" of the Prophets
of old, as is witnessed by this verse, His Companions must likewise be the
"return" of the bygone Companions, even as the "return" of the former
people is clearly attested by the text of the above-mentioned verses."_
Baha'u'llah, then, says that all the founders of the major religions
possessed a unity on the plane of attributes. Each was a `return' of the
others. He quotes esoteric Shi`ite sayings attributed to the Prophet
Muhammad, wherein he says, "I am all the Prophets," and "I am the first
Adam, Noah, Moses, and Jesus."_ Something very like the Hindu belief that
each avatar is a return of his predecessors, then, also exists in the
Baha'i Faith, though the return is phenomenological (having to do with
appearances) rather than ontological (having to do with being). Finally,
Baha'u'llah did acknowledge the authority of the major Manifestations of
God, such as Zoroaster, Moses, Jesus and Muhammad, to legislate new
religious laws and to abrogate former ordinances.
This exercise of matching Baha'u'llah's teachings with those of
Krishna as reported by Manakji can only be, of course, heuristic.
Baha'u'llah's cautious silence has made it necessary for us to attempt to
reconstruct the Baha'i-Hindu dialogue implied in this tablet. The
exercise is made all the more plausible when we consider Baha'u'llah's
reference, elsewhere, to the Yoga Vasistha, with its implication that
basic Hindu ideas were well enough known among the more adventurous
literate Iranians of the time so that they could be referred to with no
further explanation. What can be said is that Baha'u'llah replied to
Manakji's set of distinctions among Hinduism and other religious
traditions by downplaying the differences and subsuming the various
schemas of sacred history under his own conception of progressive
revelation.
Manakji next asks a question about the relationship of God to
the world, and outlines four positions. The first is metaphysical
monism, which states that all visible beings are identical with the
Absolute Truth. In India, of course, the Upanishads advocate this
position, and it was systematized by the great Hindu theologian
Shankara Carya (b. 788 C.E.)_. The second is metaphysical pluralism,
wherein God and the creation are recognized as different from one another,
and prophets are seen as mediators between the divine and mundane realms.
The prophetic religions of the Near East tended to adopt this position.
There did also exist in India important theists who differentiated between
creator and creation (such as Ramanuja [d. 1137 C.E.]), and even
full-fledged dualists such as Madhva (1238- 1317 C.E.), who made an
absolute set of distinctions between the Lord (Ishvara) and the human soul
(jiva)._ The third position identifies God only with the celestial
spheres, and not with the entirety of creation. The fourth is the deist
position, that God created Nature from eternity, and it thereafter
regulates itself (pp. 151-52).
Baha'u'llah replies that of the four stances outlined, i.e.
monism, prophetic pluralism, Neoplatonic panentheism, and deism, the
second is "closer to piety" (p. 152). The Arabic word taqwa has
connotations of the "fear of God" as well as piety, and Baha'u'llah
appears to mean by this phrase that metaphysical pluralism, the
assertion that the creation is other-than-God, best ensures that proper
reverence for the ineffability of the Unknowable Essence is maintained.
Baha'u'llah admits, however, that the other stances can also be
maintained, not on the level of being or ontology, but on that of
manifestation. That is, all things are manifestations of God's names and
attributes, and therefore it is possible to see God in all things.
Baha'u'llah's stance here resembles that of the Sufis who rejected
existential monism, the unity of being between God and creatures, but
agreed that great mystics can attain a state wherein a non-ontological
unity of the divine and the phenomenal world is apparent to them._ Of
course, it would have been equally possible for Baha'u'llah simply to say
that the Shankara school of monism is incorrect as ontology, and he
elsewhere says as much about Sufi pantheism. But his instinct is to
stress commonalities, to show the ways in which seemingly opposing
theological positions can be reconciled. Thus, monism of the sort found
in the Upanishads and Shankara's writings is not simply a propositional
error, but is rather an accurate description of a valid mystical
perception. Because the universe is itself theophanic, it is possible to
see the manifestations of God in each created thing. Nevertheless, in the
Baha'i view God's necessary being continues to be sharply distinguished
from the contingent being of created things._
Manakji's next question is more practical. He notes that in
Islam, a distinction exists between the law as a field of study (fiqh) and
the sources (usul) of law (at least the Qur'an and the sayings of the
Prophet, though most schools accepted other sources, as well). In Islam
the classical example for this sort of question is the prohibition on
alcoholic beverages. The Qur'an itself only forbids date wine, so the
question arises of whether this narrow interdiction in the source text has
any wider implications. According to the jurisprudence (fiqh) worked out
by Muslim clergymen in the medieval period, a specific law can have wider
application. For instance, the reason given in the revealed texts for the
prohibition of date wine is that it clouds the mind. By analogy, then,
all substances that cloud the mind should also be forbidden, including,
e.g., barley beer. Disagreements arose about the precise extent to which
such analogies could be taken, and the Muslim science of the principles of
jurisprudence is notorious for its openness to abuse or to idiosyncratic
rulings by individual clergymen. Some schools in Islam, such as the
Shi`ite Akhbaris, rejected the principles of jurisprudence altogether,
relying solely on a literalist understanding the two main sources, the
Qur'an and the sayings of the Prophet and the Imams. Manakji contrasts
the tension in Islam between legal fundamentalism and judicial activism to
the situation in Hinduism and Zoroastrianism, where he says that the
textual sources have primacy. In the latter religions, he says, law is
not conceived to exist apart from its scriptual sources (p. 154).
Ironically, Manakji argues that Hinduism and Zoroastrianism are much more
"fundamentalist" (in the modern Western Protestant sense of scriptural
positivist) than Islam, which rather has developed a sophisticated
scholastic apparatus for legal interpretation.
Baha'u'llah takes a stance critical of the way the principles of
jurisprudence had become a license in Shi`ite Islam for interpreters of
the law, or mujtahids, to define the law in a high-handed way. He points
out that in Islam an early proponent of the principles of jurisprudence
was the Sunni, Abu Hanifah, and since Baha'u'llah was from a Shi`ite
background this statement may be a way of questioning its validity. He
goes on, however, to play down the difference between legal strict
constructionists and believers in the principles of jurisprudence. He
says that since the Manifestation of God (himself) is alive and can be
asked about the meaning of the law, there was no need among Baha'is in the
1880s for a discipline such as the principles of jurisprudence (pp.
155-56).
The next question is related to the one about the interpretation
of the law. Manakji says that some groups believe that divine law is only
that which is congruent with what is natural and acceptable to the
intellect. Others say that the divine Law--with all the irrationalities
of ritual acts and so forth--must be accepted as it is, without the
intervention of reason (p. 157).
Baha'u'llah attempts to defuse the conflict set up by Manakji
between intellect and revelation by insisting that revelation itself comes
from the Universal Intellect. Since the intellects of individual humans
are partial and limited, their task is not to oppose their understanding
to that of the divine Law, but rather to seek to understand the universal
rationality that lies behind it. Thus, some rituals are instituted simply
to glorify the divine Name, having no practical utility, but they are
nevertheless spiritual aids and believers are recompensed for carrying
them out. Baha'u'llah gives the example of how the Prophet Muhammad, when
he first emigrated to Medina, received a revelation from God instructing
him to pray toward the Kaaba in Mecca rather than, as before, praying
toward Jerusalem. This change in ritual had the purpose, according to the
Qur'an (2:138), of testing the early Muslims and dividing the obedient
from those weak in faith. The Baha'i amanuensis, Mirza Aqa Jan, adds here
something that Baha'u'llah dictated to him, which further illustrates the
limited nature of individual human intellects. Baha'u'llah instructs the
scribe to tell Mirza Abu'l-Fadl that "the ignorant among the Persians"
have unfairly branded one of the Manifestations of God (i.e. Zoroaster) as
a fire- worshipper or sun-worshipper. Zoroaster himself, however,
recognized that the sun was only a "turbid globe," and not a deity, and he
said that nothing could exist save by virtue of God's Being. In the end,
then, Baha'u'llah insists that limited human reason may not sweep away
what is revealed by the Universal Intellect. In phrasing the question
this way, however, he avoids setting up a struggle between reason and
revelation. Revelation is simply a very mature, perfect form of reason.
This position is, of course, common among medieval Muslim philosophers
such as Avicenna and Averroes, but was rejected by most clerics (pp.
157-60).
Manakji's next question puts Baha'u'llah in a very delicate
situation. He says that some of the former Manifestations declared the
meat of the cow ritually pure, whereas others forbade it. One allowed the
meat of the pig, while others prohibited it. The meat of cows is
forbidden in Hinduism, of course, whereas Judaism and Islam forbid pork.
In his Most Holy Book, Baha'u'llah had declared all things in
the world ritually pure. This declaration was only one of the many
ways in which he had abrogated Islamic law, which was the most
controversial thing he did. That is, giving up the shari`ah or Muslim
canon law was considered apostasy by the clergy, the punishment for which
was death. Since Manakji had Shi`ite Muslims in his employ, who might
gain access to this letter, Baha'u'llah declined openly to declare that
such dietary restrictions had been abolished in the Baha'i religion. He
does insist that nothing in the universe has been inscribed with the
words, "this is prohibited." Rather, it is the Word of God that rendered
things pure or impure, and these restrictions can change from dispensation
to dispensation. No religious law is eternally valid. Through his
doctrine of progressive revelation, Baha'u'llah affirms that the dietary
prohibitions of past religions were authoritative in their own
dispensation, but had to give way to later, different, revealed systems of
law (pp. 161-62).
Manakji says that Hinduism and Zoroastrianism are tolerant
religions, the adherents of which associate in friendship with everyone.
He contrasts them to other religions, which harrass and persecute those
they consider unbelievers. Which, he wants to know, is the way acceptable
to God? In answer, Baha'u'llah firmly and unequivocally condemns
persecution deriving from religious intolerance. Religion must be, he
says, a source of unity and concord, of compassion and empathy. Religious
hatred is absolutely forbidden (pp. 162-64).
Manakji divides the religions into three groups according to
their attitude toward conversion. He says that Zoroastrians and
Hindus will not accept converts. Christians accept new believers into the
fold, but do not insist on their conversion. Muslims (and, he says, Jews
[sic]) demand the conversion of others to their religion and if anyone
declines they consider it lawful to usurp his wealth and family members
(p. 164). Manakji was clearly altogether ignorant of Judaism, which
rather resembles Zoroastrianism and Hinduism in being slow to accept
converts.
Hinduism itself differs in this regard according to sect.
Brahminical Hinduism, it is true, does not accept the principle of
conversion, or even the right of a Hindu to travel abroad over "black
water." On the other hand, bhakti or devotional sects are more open to
converts, as are modern reform movements. His positioning of Christianity
is historically suspect, since at least some Christians in history
aggressively suppressed the pagan religions of Greece and Rome, instituted
an Inquisition even against Christians, virtually wiped out the Mayan and
Incan beliefs and assaulted the other Native American religions. As we
shall see, Baha'u'llah also takes issue with his characterization of
Christianity as practiced in history. Manakji's characterization of
Islam is inaccurate, but has a basis in medieval Muslim jurisprudence.
Islam recognizes the right of protected minorities who believe in
monotheism and a divinely-revealed Book to maintain their religious
beliefs under Muslim rule. Some Muslim clerics limited these protected
minorities to the Jews and Christians, while others accepted Zoroastrians,
as well. Of course, law or no law, some Muslim rulers persecuted Jews and
Christians occasionally. In India, some accepted Hindus as a protected
minority, but most clerics called for them to be given a choice between
conversion and death. Since Hindus formed the vast majority of the Indian
population, no Muslim ruler found this policy of forced conversion a
feasible one in the long term.
Baha'u'llah expresses his consternation that "the Hindus and
Zoroastrians do not allow others to enter into their religions." He says
that such a policy contradicts God's purpose in sending Messengers, which
is to guide His servants and organize their affairs. He further suggests
that this exclusion of outsiders is the result of a late, in-grown
insularity, and that the widespread ruins of Zoroastrian fire temples
attest to the religion's universal, missionary character in ancient times.
He disputes Manakji's characterization of Christianity as a religion that
does not insist, and discusses the nineteenth-century Christian missionary
enterprise as a concerted effort to induct young children of other
cultures into the church. Baha'u'llah says that the proper attitude is
for believers to offer their religion to their friends as a free and
generous gift. Should the friends not accept it, they must avoid at all
cost allowing any feelings of hatred or dislike to grow up (pp. 164-66).
Again, Baha'u'llah attempts to undermine the distinctions Manakji makes
among the world religions. He suggests that ancient Zoroastrianism (and
by analogy, Hinduism) was once open to converts, and denies that it was
ever ethically permitted in any religion (therefore including Islam) to
impose forced conversions. He is also not convinced of the absolute
difference between Christianity and Islam as missionary religions. His
vision is of a liberal society wherein competing religious discourses are
allowed to co-exist, with the most persuasive gaining the converts.
Manakji's next question is about religious pluralism versus
religious exclusivism. Zoroastrians, he says, believe their religion is
best, but will admit that other religions are valid (haqq). By analogy,
they say that a prime minister is the best source for information about
the king, but that other, lower palace officials do possess some
information of that sort, as well. Thus, Zoroaster is the divine prime
minister, whereas the other prophets and holy figures in the world
religions are mere chamberlains and sergeants-at-arms. Still, all are
denizens of the celestial palace and valid reporters of its affairs. In
contrast, he says that Hindus believe no meat-eater can enter heaven, and
that the religions of Muhammad, Jesus, and Moses maintain that whoever
does not accept their truth cannot attain paradise. John Hick has
characterized the view that all religions are equally valid as pluralism.
The view that one's own religion has all the truth, but the others possess
some part of it, he calls inclusivism. He terms "exclusivism" the idea
that only one's own religion is true and salvific, whereas the others are
false._ Manakji characterizes Zoroastrianism as inclusivist, but says
Hinduism, Judaism, Christianity and Islam are exclusivist (pp. 166-67).
He later admits, however, that Hindus and Zoroastrians believe themselves
created from Brahma and the First Intellect, respectively, and that they
are therefore different from and better than other humans, who have
grosser origins (p. 168).
Baha'u'llah replies that when Zoroaster said his religion was
more sublime than all others, he was referring to the prophets who
came before him. Baha'u'llah refers Manakji to the Book of Certitude,
wherein he had explained that all the Manifestations of God in one sense
enjoy the same station, but in another are differentiated. In the Baha'i
schema of progressive revelation, the most recent Manifestation of God, by
virtue of his historical position, brings a more complete message; but he
is not spiritually or ontologically superior to the others. He simply
arrives at a different, more mature world-historical moment. The Baha'i
stance is therefore one of pluralism at the level of the theophany, and
inclusivism at the level of serial time. Baha'u'llah suggests that the
Hindu position as reported by Manakji contains contradictions. On the one
hand, Hindus are tolerant pluralists admitting that there are many paths
to God. On the other, some at least believe that meat-eating consigns
non-Hindus to hell. Baha'u'llah has here identified a real tension within
Hinduism, between the tolerance and universalism of the high philosophers
in the Vedanta tradition, and the narrow ritualism and casteism of the
petty pandits. The contrast is between the Mahatma Gandhi and the Brahmins
who excommunicated him for crossing the black waters to England.
Baha'u'llah finds the contrast especially puzzling because in his own
religion valid belief is identical to the attainment of paradise. That
is, entry into paradise begins with the recognition of the truth, even in
this world. Heaven is a never-ending path toward God, a processual state,
rather than a physical place. He concludes, "Every one of the Prophets
hath come from the Absolute Truth" (pp. 167-68). Baha'u'llah also insists
that all humans have been created by the Will of God, and none may claim a
special origin. Moreover, he demythologizes stories such as an origin in
Brahma or in the First Intellect, saying that no one knows anything about
the origins of the universe. He believes the universe, in fact, to be
eternal with regard to time. Temporally, it has always existed. The
cosmos is, however, originated in the sense that it is caused by God; it
has always been being caused by God, however. He appears to oppose this
Neoplatonic cosmology, with its universalist overtones, to the
particularistic and almost tribal origin-myths quoted by Manakji (pp.
168-70).
The interchange between Manakji and Baha'u'llah involves a
tension between analysis and synthesis. Manakji proceeds by
identifying a set of related phenomena, the world-religions of
Zoroastrianism, Hinduism, Judaism, Christianity and Islam, and then
dividing them into different categories according to their theological and
social positions. Zoroastrianism and Hinduism are thus theologically and
socially tolerant, but are closed to conversion. In contrast, he depicts
Islam as not only open to conversion, but as aggressively insistent on it,
and as being theologically and socially intolerant. Christianity serves
as a mediating middle term between these oppositions. It is tolerant like
Hinduism but open to conversion like Islam (Figure 1). Baha'u'llah
positions the Baha'i Faith as the mediating term, as more tolerant than
Christianity and just as open, though he also insists that all the
religions ought ideally to have had these characteristics.
Figure 1: Manakji's View of the World Religions as Semiotic Square
Zoroastrianism tolerant - - - - - - - - - - - -closed
Hinduism | \ |
| \ |
| Christianity |
| \ |
| \ |
Islam intolerant - - - - - - - - - - open
Baha'u'llah's rhetorical stance is one of peace-maker and
ecumenist rather than that of analyst. He is concerned to show that
the distinctions among the world religions made by Manakji are over-
drawn, to demonstrate that a unity underlies them. His answer to
Manakji's first question set the tone, which did not vary thereafter.
Whereas the Parsi agent saw conceptions of sacred history to differ
radically among Zoroastrians, Hindus and Christians, and Muslims,
Baha'u'llah subsumes all these schemas under the framework of universal
progressive revelation. He accepts Manakji's characterization of Hinduism
and Christianity as believing in successive holy figures, some of whom
have the authority to bring a new religious law. He points out that in
fact, the Islamic view of sacred history is similar. And he sees the
particularism of Judaism and Zoroastrianism, which have clung to a single
law despite the advent of several prophets, as a feature of single
religions that can be incorporated into a larger pattern of universal
sacred history. In the other questions, as well, about tolerance and
intolerance, conversion, and inclusivism versus exclusivism, Baha'u'llah
strives to show the unity of the world religions. In many instances, the
differences between him and Manakji have to do with his concentration on
the ideal, and the Indian's on the actual behavior of religionists. Thus,
Baha'u'llah believes Zoroastrianism was and should have been a
universalistic missionary religion, despite the nineteenth-century
Zoroastrian practice of refusing converts admittance. In this historical
point, he is correct, since in Achaemenid and Sasanian times there
certainly were converts to Zoroastrianism. He suggests that Hindu
pantheism should be seen as an attempt to understand the theophanic nature
of the cosmos, ignoring the grounding of the Shankara school in a monist
ontology. Wherever possible, Baha'u'llah seeks to establish common ground,
to point out similarities, and to demolish Manakji's lattice-work of fine
distinctions.
I see a strong resemblance between Baha'u'llah's way of
speaking about the diverse theologies of previous religions and the
philosopher Ludwig Wittgenstein's conception of "language games."
After having discussed the issue of the God-world relationship,
Baha'u'llah says, "today a new cause hath appeared and a new
discourse is appropriate."_ He appears to be saying that each past
religious tradition developed a specific discourse, which was internally
valid as a system of thought, and which successfully characterized some
aspects of the divine and its relationship to the world. The appearance
of a new Manifestation of God, however, initiates a new discourse, which
should then be preferred because of its greater appropriateness to the age
in which it develops. The theology of the new Manifestation forms a
"grammar," a set of rules governing speech about the divine for
believers._ As Wittgenstein wrote, "new language-games . . . come into
existence, and others become obsolete and get forgotten."_ One challenge
for those who use the idea of "language-games" to understand the
theologies of the world religions lies in avoiding the impression that one
is attempting to detach the religions from any real referent or to protect
them from reasoned inquiry into their validity._
I think Baha'u'llah is suggesting something else. Each religion
involves a language-game with its own vocabulary and grammar,
which is an individual form of life shaped both by the attempt to
describe the numinous and by cultural and historical context. The
Unknowable Essence and the hereafter are extremely complex,
existing on different planes and even, in the instance of God,
possessing a different sort of Being than mundane human reality in this
world. The complexity of the referent of religious language allows it to
be validly described in more than one manner, as in Rumi's parable about
the blind men and the elephant. That it should be possible to perceive
God in more than one way is not surprising, given that in quantum
mechanics even an electron can be experimentally perceived both as a wave
and as a particle. Gestalt psychology has also shown that certain
drawings, such as a contoured goblet, can also be configured by the eye as
two faces staring at one another. Thus, for Baha'is God is both somehow
personal and an impersonal Unknowable Essence, is both manifest in all
things yet utterly different from them ontologically.
None of this should be taken to say that no religious belief is
susceptible of reasoned falsification or modification, only that the
referents of religious language are so intricate and ambiguous that a
straightforward application of the Aristotelian principle of
noncontradiction becomes more difficult than it would be in, say,
inorganic chemistry. In regard to some beliefs in the world religions,
the principle of noncontradiction is inapplicable, just as it is in regard
to the wave-particle distinction in atomic physics. The relativism of the
Baha'i system is not absolute, since Baha'u'llah insists on the greater
validity of the most recent theological language game, which forms a
touchstone for previous religious forms of life. Baha'u'llah believes
this primacy of the recent derives, not from the intrinsic superiority of
the latest message, but simply from its world-historical position, such
that phenomenological unity and equality among the religions is not
incompatible with progressive revelation.
I continue with Baha'u'llah's responses to Manakji, this one
concerning
monism versus pluralism in Being:
cheers Juan
Another question of that peerless gentleman: "There are four
groups in the world. One says that all the visible realms, from the
atom to the sun, are identical with the Absolute Truth, and nothing
can be
seen save the Truth. Another asserts that the essence of the
Necessarily
Existent is the Absolute Truth, and prophets are mediators
between God and
the creation who serve to guide the people to the Eternal Truth. Yet
another faction says that the spheres of creation are themselves the
Necessarily Existent, and that all other things are their effects and
fruits, which become apparent and flow, rather like a pool that becomes
full, such that rushes come and go along its banks. Finally, one sect
holds that the Necessarily Existent has created Nature such that by its
effect and bounties everything from the atom to the sun go and come,
having neither a beginning nor an end, just as the rain falls and
nourishes the grass and vanishes. All things are obedient to those
messengers and rulers who legislate laws and ordinances for the sake of
organizing the realm and administering the cities. Prophets have behaved
in one way, rulers in another. The prophet says that God has commanded
the people to submit and be obedient. Rulers deal with the people by
means of cannon and sword. Which of these four groups is acceptable in
the sight of the Eternal Truth?"
All these passages are, by the Life of God, contained in and
encompassed by the utterance to which the tongue of the All-Merciful
gave voice aforetime. For it said, "Be anxiously concerned with the
needs of the age ye live in, and center your deliberations on its
exigencies and requirements." In this Day, the King of Manifestation hath
appeared, and the Speaker on Sinai is speaking forth. Whatever He saith
consituteth a firm foundation for the edifices of the cities of knowledge
and wisdom among the people of the world. Whoever hath clung to Him is
accounted among the people of insight before the supreme Countenance.
This most exalted word was revealed by the exalted Pen:
"This Day is the day of seeing, for the visage of God is
manifest and luminous above the horizon of appearance; and this Day
is the day of hearing, for the divine call hath gone out. All must in
this day cling to and speak forth in accordance with what hath been
revealed in the day-spring of the scriptures and the dawning-place of
revelation. It is therefore clear that the answer to the question hath
been given in the kingdom of utterance by the source of divine knowledge.
Blessed are they that know."
Of the four positions that were mentioned, it is obvious that the
second stance was and is the closest to piety. For the prophets and
messengers do serve as intermediaries for the divine emanation, and
whatever reacheth the creatures from the Eternal Truth is by means of
these temples of sanctity and essences of abstraction, these mines of
knowledge and manifestations of the divine command. The other positions
can also be argued, for in one station all things were and are
manifestations of the divine names and attributes. As for what was stated
about the kings, in reality they are manifestations of God's name, "the
Mighty," and are dawning-places of His name "the Powerful." The robe that
is appropriate to those august temples is justice. If they attain to
adornment by it, the people of the world shall enjoy the greatest ease and
bounties. Any soul who hath quaffed the wine of divine knowledge can
elucidate such questions by means of clear proofs in regard to the outer
world and by obvious, apparent signs in regard to the soul. Nevertheless,
today a new Cause hath appeared, and a different discourse is appropriate.
Even the practice of asking questions and having them answered had lapsed
during the first nine years of His dispensation. This is what He said:
"Today is not the day for questions. When thou hearest the
call from the dawning-place of glory, say: `I am coming, O God of the
names and cleaver of the heavens! I bear witness that thou has become
manifest and hath made manifest whatever Thou didst desire, as a command
from thee. Verily, Thou art the Omnipotent, the All- Mighty."_
The answer to everything that the gentleman wrote is clear and
obvious. The intent of that which hath been revealed in his regard
from the heaven of divine grace is that he should hearken to the
delightful cooing of the dove of eternity and the chanting of the
denizens of the highest paradise, should praise the sweetness of this
call, and should follow it where it leadeth.
(One day a word was heard from the blessed lips that
demonstrateth that a time will come when he will prove successful in
an endeavor that will gain for him undying fame. After the arrival of his
letter at the inaccessible and most holy Court, the Blessed Beauty said,
"O servant in attendance! Although Manakji hath written as an outsider,
and hath asked questions, nevertheless the aroma of love may be perceived
in his letter. Ask the Eternal Truth that he might attain to what is
beloved and pleasing to Him. Verily, He is Powerful over all things."
From this utterance of the All-Merciful wafteth a sweet- smelling
fragrance. Verily, He is the Omniscient, the All-Perceiving.)_
The discussion now turns to law, the principles of jurisprudence,
and
individual perceptions. There is also a passage strongly affirming
the
truth of Zarathustra or Zoroaster's prophetic mission. I suspet this
may
be Baha'u'llah's first pronouncement on the issue (c. 1877-1882).
cheers Juan
* Another question: "The regulations of Islam are divided into
law and its sources. Now, in the Zoroastrian and Hindu religions there is
no other path save the sources. They believe that all laws form part of
the sources, that even drinking water or taking a woman--all the affairs
of life--are thus. The question is, which of these is more pleasing to
the Eternal Truth?"
Sources themselves have varying ranks and stations. The
principle of all principles, the foundation of all elements, is and always
shall be the knowledge of God. The springtime of the recognition of the
All-Merciful hath arrived in these very days. That which, in this day,
appeareth from the source of authority and the manifestation of God
Himself, is the principle, and all have the obligation to obey it. The
answer to this question was and is also implicit in these exalted, perfect
and blessed words:
"Be anxiously concerned with the needs of the age ye live in,
and center your deliberations on its exigencies and requirements." For
this day is the lord of days, and everything that emanates from the
foundation of the divine Cause is true. The basis of all principles in
this day may be likened unto an ocean, whereas all past days have been
nothing more than straits that branched out from it. That which is spoken
forth and made manifest today is the source, and it is the fundamental
utterance and the Mother Book. For although all Days are attributed to
God, these days have a acquired a special distinction and have been
adorned by a favored relationship with Him. In some of the books of the
pure ones and some of the prophets they have been referred to as the "Day
of God." In one station, this Day and all that is manifest therein
constituteth principles. The other days, and whatever was manifest in
them, are accounted ramifications, which are supplemental and relative.
For instance, attendence at the mosque is considered a subsidiary
ramification in relation to the knowledge of God, for the former is
dependent upon the latter.
Consider the principles of jurisprudence that have become
wide-spread among the clergy of this age, which they have structured
and whereby they derive the divine law in accordance with their
individual opinion and their legal school in the matter of immediacy. The
Eternal Truth saith--may He be glorified--"Eat and drink." Yet a person
doth not know whether this command should be implemented immediately or
whether there is no harm in delaying. Some maintain that where a
confirming piece of evidence existeth, then the matter becometh clear.
One of the erudite clergymen in holy Najaf set out to circumambulate the
tomb of the Fifth Imam, along with a large party. On the way, a group of
bedouins attacked and pillaged the caravan. The great scholar immediately
surrendered everything he possessed. His students said, "Master, in this
matter your opinion was not immediacy. What happened, that you
implemented it without delay?"
He replied, "The bedouins made of me all of a sudden a
believer in the existence of confirming proofs!"
In Islam, the founder of the principles of jurisprudence was
Abu Hanifah, a leader of the Sunnis. The discipline had existed earlier,
as well, as you have pointed out. Today, however, acceptance or rejection
is dependent upon the divine word. These differences of opinion are not
deserving of mention. Turn your face toward that which existed in the
past and was a source of grace. It is not for us to speak of it, save to
speak well of it. For negation hath no foundation. The servant confesseth
that he hath no knowledge, and beareth witness that knowledge is with God,
the Help in Peril, the Everlasting. In this day, whatever is contrary to
reality is rejected, for the sun of reality hath risen over the horizon of
knowledge. Blessed are the souls who have cleansed their hearts of all
stains, allusions and expressions by means of the water of divine
utterance, and have turned their faces toward the most exalted horizon.
This is the most great gift, the supreme grace. Whatsoever soul attaineth
thereto hath attained to all good. Otherwise, knowledge of other than God
hath never bestowed any benefit, and never shall. Legal principles and
their subsidiary ramifications, which you have mentioned, are among those
matters of which the learned in the religions have spoken, according to
their varying abilities. It is better for us to cling to this word:
"Then leave them in their pastime of cavillings."_ Verily, He speaketh
the truth and guideth to the right path. The Cause is God's, the
Omnipotent, the Alluring.
Another question: "One group says that whatever is naturally
and rationally acceptable is permitted and necessary according to the
divine law, and that which nature and reason reject should be avoided.
Another faction asserts that whatever comes from the divine law and the
holy Legislator must be accepted without evidence, reason or natural
proof, and must be performed in a spirit of submissiveness and without
question. These are matters such as trotting at Safa and Marwah, stoning
the devil at Mina, touching the foot during ablutions, and all such
prescribed ritual acts. Which is acceptable?"_
Intellects have stations, just as the philosophers have pointed
out in this regard. Whatever is such that its mention lieth outside this
station hath been ignored. It is most clear and established that the
intellects of all the people are not on one level. The perfect intellect
is a sure guide and mentor. This exalted word hath been revealed in
answer to this paragraph:
"The tongue of wisdom saith: `Whoso lacketh Me possesseth
nothing. Cast aside all that existeth, and discover Me. I am the sun of
vision and the ocean of knowledge. I revive the withered and confer
renewed life on the dead. I am the light that showeth the path, and I am
the falcon that percheth on the self-subsistent Hand, releasing captive
birds and teaching them to soar."
Note well how clearly the answer to thy question hath been
revealed from the kingdom of divine knowledge. Blessed are those
endued with a discerning eye, and blessed are the thinkers and the
learned. What is meant by intellect is the divine Universal Intellect.
For how oft hath it been seen that some intellects are not reliable
guides, but rather are obstacles who forbid the feet of seekers from
following the straight path. The particular intellect is finite. Human
beings must seek and probe, until they discover the starting-point of the
road, and then must recognize it. If knowledge of the Origin-- about
which the Universal Intellect itself doth circle--is acquired, whatever it
decreeth is, of course, among the requirements of mature wisdom. His
Being is like unto the sun, and differeth from that of all else. The
foundation is recognition of Him; and after knowledge of Him, whatever He
doth decree is to be obeyed and is in harmony with the exigencies of
divine wisdom. All the prophets of old, and of even more distant ages,
have revealed commands and prohibitions. The intent of some of the acts
that are performed today is to preserve the divine Name, and recompense
for those who perform them hath been decreed by the Most High Pen.
Should any soul bring another soul back to God, naturally the
recompense for this shall be given. For this supreme verse was
revealed to the Lord of Mecca (Muhammad): "We appointed the
qiblah, which thou formerly hadst, only that we might know him who
followeth the apostle, from him who turneth on his heels." _ Were any
individuals in this invincible dispensation to take thought and to
contemplate the verses that have been revealed, they would bear witness
that one who hesitateth in regard to this most great Manifestation would
prove unable to vindicate the truth of any other religion, either. Those
deprived of the raiments of justice, who charge the Promised One with
waywardness, speak just as the hateful and malicious always have done.
Knowledge is with God, the All- Knowing, the All-Perceiving.
(One day this Servant (Khadimu'llah) had come before the
Countenance (of Baha'u'llah)._ He said, "O servant in My presence,
with what wast thou busying thyself?"
I said, "I was writing a reply to Mirza Abu'l-Fadl."
He said, "Write to Mirza Abu'l-Fadl--may My glory be upon
him--that I swear an oath that the people of this age have taken
waywardness as their boon companion and have altogether forsaken
equity. For they have sometimes branded as a sun-worshipper and at
others as a fire-worshipper a Manifestation of whom God Himself hath
spoken with the grandest of language, a Manifestation [Zoroaster] Who hath
borne witness to God's sentiency, and recognized the holiness and purity
of the divine essence above all things and all likenesses._ What great
Manifestations there are, of whose stations and bounties they remain
ignorant and deprived, and upon Whom, to the contrary, they heap curses
and imprecations! One of the great Messengers, whom the ignorant among
the Persians in this day reject, spoke forth with these sublime words:
`The sun is a turbid, round globe, and is not deserving of being being
termed a deity or called a god. The Lord is a sentient person, who cannot
be perceived, and Whom all the knowledge of the learned cannot encompass.
No one knoweth, and no one shall ever know, his modality.' _ Note well,
how eloquently He hath borne witness to what the Eternal Truth hath
proclaimed in this Day. Nevertheless, He is not recognized as a believer
by this abject rabble, whatever high stations He might reach.
"Elsewhere the same Figure said, `Being appeared by virtue of
His Being. Were the Lord not to exist, none of His creation would
possess being, nor be adorned by the robe of existence.' God is our
refuge from the evil of those who repudiate the truth of God and His
loved ones and have turned away from a horizon to which have borne
witness the books of God, the Help in Peril, the Everlasting.")
From what hath gone before it hath become apparent that not
every intellect can serve as a criterion. The first rank of intellect is
that of the beloved ones of God, those whom He hath rendered treasureholds
of His knowledge, recipients of His revelation, and dawning-places of His
Cause and His wisdom. They are the ones whom God hath appointed to stand
in His own stead upon earth, and by them whatever He willeth becometh
manifest. Whoso advanceth toward them hath advanced toward God, and whoso
turneth away hath no mention before God, the All-Knowing, the All-Wise.
The universal criterion is this station, which hath been
discussed. In addition, whoso attaineth and recognizeth the dayspring of
manifestation, such a one hath been inscribed in the divine Book as endued
with intellect. All others have been recorded among the ignorant, even
though they believe themselves the foremost intellects in the world. For
if a soul placeth itself in God's hands, purifieth itself of all
opposition and base designs, and contemplateth what hath been revealed
from the beginning until the present moment in this Most Great
Manifestation, it would bear witness that the pure spirits, perfect
intellects, refined souls, as well as those with hearing ears, sharp
vision, eloquent tongues, and illumined hearts--all are circling about and
obedient to the divine throne of grandeur. Nay, they are bowing down
before it.
* He asked, further: "Of the former manifestations in their own
dispensations, one declared the meat of the cow ritually pure while
another forbade it; one allowed the meat of the pig, whereas another
prohibited it. In this way different ones each legislated, claiming
that
the Eternal Truth revealeth religious injunctions."
On the face of it, a detailed treatment of this subject would be
contrary to the exigencies of wisdom, for this gentleman employeth
persons from various backgrounds. The answer to this question is
contrary to the Islamic religion and therefore an allusive response
hath
been revealed from the heaven of the divine Will. In the first
discussion, He said, "The All-Knowing Physician hath His finger on
the
pulse of mankind," and so on. The same answer is applicable here. He
said, "Be anxiously concerned with the needs of the age ye live in, and
center your deliberations on its exigencies and requirements." That is,
set thy gaze toward the command of God. That which He doth, in this day,
decree permissible, that is allowed. The true word of God is that, and
all must look toward the precepts of the Eternal Truth and toward that
which He manifesteth from the horizon of His Will. For by His name the
colors of "He doeth whatsoever He willeth" have been unfurled, and the
standard of "He enjoineth whatsoever He pleaseth" hath been planted. For
instance, were He to say that water is forbidden, then it would be
forbidden, and the contrary would be true as well. Nothing in the
universe hath been inscribed with the words, "this is allowed" or "this is
prohibited." Whatever is and becometh pure hath been rendered thus by the
word of God. These matters are obvious, and do not warranted detailed
treatment. Some factions imagine that whatever command hath been enjoined
upon them shall never be changed, that it is and always shall be
everlasting. Note thou another passage:
"Discourse must be uttered in such wise that the young shoots
will remain, and the saplings will mature. Milk must be given in such a
manner that the infants of the world will attain their majority."
For instance, one faction asserteth that wine was and always
will be forbidden. Were they to be told that a time existed when it was
permitted, they would oppose and object to this statement. The people of
this world have not comprehended the meaning of the phrase "He doeth
whatsoever He willeth," and have not understood even a small portion of
the Most Great Infallibility. In the beginning, an infant must be fed
milk, and if meat were fed to it, it would perish. This would be
unadulterated evil, and far from the goals of wisdom. Blessed are those
that recognize the Most Great Infallibility, for it hath at one time been
mentioned by the blessed tongue, and is restricted to the Manifestations
of Command and the Daysprings of divine revelation. This subject hath
been treated concisely, for time is fleeting and like the fabled phoenix
that is talked of but does not exist.
He asked, "In the religions of Zoroastrianism and Hinduism,
they consort in amity with and treat as brothers persons of every
religion and community, of any type or description, if those persons
are willing to associate with them. In other religions it is not this
way. They harrass and persecute the adherents of other religions, and
consider it permissible to mistreat them. Which of these is acceptable
before God?"
The primal word is true and ever shall be. To oppress any soul
was and is not permissible. Persecuting and victimizing His servants is
not acceptable to God. Repeatedly this exalted word hath been written out
by the Pen of the Most High: "O servants: The religion of God hath
appeared for the sake of unity and concord. Make it not a cause for
disputes and wrangling." In numerous Tablets this matter hath been
revealed. A visible person must speak forth the Word with perfect
compassion, with empathy and tenderness. Those who advance toward it and
attain unto acceptance of it, such individuals are entered among the
people of the highest paradise on the Crimson Scroll. If they do not
accept it, it is in no wise permissible to oppress them. In one place He
saith, "Blessed is he who ariseth to serve the whole world." Likewise, He
said, "The people of Baha must soar above the people of this world." In
regard to religion malice and hatred, dispute and conflict, are all
prohibited. Today, the sun of illumination hath risen over the horizon of
divine grace, and upon its brow this exalted word hath been inscribed by
the Pen of the Most High: "Verily, We created ye for love and fidelity,
not for aversion and malevolence." Elsewhere, He revealed in the Persian
tongue that which will satisfy the hearts of the near ones and the
sincere, and which explaineth the hidden unity behind various issues. All
are radiant from the lights of divine unity, and have set their faces
toward the horizon of divine knowledge. He revealed these words: "The
Peerless Friend saith, `The path of freedom hath been opened, hasten ye
unto it. The spring of knowledge is bubbling, drink thereof.'" "Say: O
well-beloved ones! The tabernacle of unity hath been raised; regard ye
not one another as strangers. Ye are the fruits of one tree, and the
leaves of one branch."_
The station of justice, which lieth in giving all their just due,
dependeth upon two words, reward and punishment. In this station,
every soul must receive the recompense for its deeds, for the repose
and calm of the world dependeth thereon. For they have said, "The
tabernacle of the order of the world hath been raised on the two pillars
of reward and punishment." For every station there is a saying
appropriate thereto, and for every season there is a befitting action.
Blessed are the souls who arise for the sake of God, and speak for the
sake of God, and then return unto God.
I think this portion of the Tablet may provide the evidence
Christopher
Buck has been seeking that Baha'u'llah was a religious
universalist; see
especially His comments below, on Hindus and entry into heaven
* He asked, "In the religions of the Hindus and Zoroastrians, no
one who wishes to convert to them is allowed to do so, nor will they
accept that person. In the religion of Jesus, whosoever is inclined
to do
so may enter its ranks, and will be welcomed. They do not,
however,
insist on or compel conversion. In the religions of Muhammad and
Moses,
they demand conversion and consider it a duty._ Moreover, if persons do
not convert then they become their enemy and consider it permissible to
usurp their wealth and family members. Which is acceptable to the Eternal
Truth?"
Human beings are all siblings, and the requirements of love
among siblings are many. Among them are that whatever persons
desire for themselves, they must desire this for their brothers and
sisters, as well. Therefore, if any persons attain a manifest and hidden
bounty, or a heavenly repast, they must with perfect love and kindliness
make their friends aware of it. Should the latter advance toward it, then
the object is obtained. Otherwise, they must allow those friends to do as
they please, without any harrassment, or even a word that might cause
sorrow. This is the truth, and after the truth nothing exists save what
should be avoided.
That peerless gentleman--may God bless him with success--
wrote that the Hindus and Zoroastrians do not allow others to enter
into their religions. This is contrary to the purpose of sending
Messengers, and to what is in their Books. For every Person who hath
appeared from God hath been charged with guiding the servants and
organizing their affairs. How could it be that they would keep seekers
from attaining the object of their quest? The fire temples_ of the world
bear eloquent testimony that in their own time they called out with a
purifying flame to all who dwelt on earth, inviting them to worship the
Pure Lord.
He also expressed the view that in the Christian religion those
who wish to join are welcomed, but members of this faith do not insist
obstinately. This statement is in error, for they have in the past
insisted quite strenuously, and continue to do so. Their church
administration expends nearly thirty million per annum upon mission work,
their missionaries have spread throughout the world, and these are engaged
with the utmost effort in proselytizing for the Christian religion. Thus
it is that they have encompassed the entire world. How many are the
schools and churches they have constructed for the sake of teaching
knowledge to children! But their hidden objective was for the children
both to gain an education and to hear in their childhood the gospel of the
holy Christ, so that upon the mirrors of their being, which had not yet
been sullied by dust, might be imprinted that which they intended. No
religion can be compared to theirs in insistence, given the manner in
which they have spread the church of Christ.
That which today constituteth the truth, and is acceptable
before the Throne, is what was mentioned above. Human beings have
come into the world to improve it, and must for the sake of the divine
Countenance arise to serve their siblings. Should any accept, they must
be overjoyed that their brethren have attained to an eternal bounty.
Otherwise, they must pray to the Eternal Truth, asking Him to guide them,
without allowing the other side to feel any hatred or dislike on their
part. Authority is in the hand of God; He doeth as He pleaseth and
commandeth what He desireth, and He is the Mighty, the All-Praised. I
beseech the Eternal Truth that we be empowered to recognize unreservedly
the true Physician and to discover Him, and, after He is acknowledged and
His mission affirmed, that no harm should be allowed to come to Him as
result of the false suppositions and delusions of the people of the world.
It may be that the Physician, who has his hand upon the pulse of the
world, might at times amputate an infected limb, to prevent the infection
from spreading to the other organs. This is the very essence of
compassion and mercy, and no one hath the right to object, for He is the
Knowing, the All-Seeing.
Another of his questions: "In the religion of Mahabad and
Zoroaster it is said that our religion and our law are more sublime and
better than any other. Still, the religions of the other prophets are all
true. For instance, in the court of the king, below the rank of the prime
minister there are many other ranks, and even the sergeant will know
something about the Lord. All who desire to do so may then remain in
their religion, and are harming no one. Hindus say that all who eat meat
of any type or description will never have a glimpse of paradise. The
religions of Muhammad, Jesus, and Moses maintain that whoever does not
accept our religion will never behold heaven. Which view is acceptable to
the Absolute Truth?"
Where He (Zoroaster) said, "Our religion and our Law are
more sublime and better than those of the prophets," His intent was
the prophets who preceded Him. In one station, these holy souls are
united: The first of them is the last of them and the last of them is the
first of them. All came from God and called others unto Him, and all
returned to Him. These stations are revealed in the Book of Certitude,
which is in reality the Lord of Books and which was revealed by the Pen of
the Most High at the beginning of this supreme dispensation. Blessed is
the one who hath delved into and pored over it for the love of God, the
Sovereign of creation.
He wrote that the Hindus say that whosoever eateth meat shall
never glimpse paradise. But this saying contradicteth his earlier
assertion that they believe all religions to be true. For if their truth
hath been established, then no grounds exist upon which their adherents
can be denied entry into heaven. It is not clear, then, what they mean by
`heaven.' In this day, every soul that attaineth the good- pleasure of
the Eternal Truth is accounted a denizen of the highest paradise, and
tasteth the fruits thereof in every one of God's worlds. By the Life of
the Desired One, the pen is impotent to make mention of this station, and
falleth short in describing this utterance. Blessed is the one that
attaineth to the divine good-pleasure, and woe unto the heedless. Every
one of the prophets hath come from the Absolute Truth. Once this point
hath been proven, it is not for anyone to ask `Why?' or `Wherefore?' All
must accept and obey whatever He ordaineth, for this is what God hath
enjoined in His books, psalms and tablets.
Herewith the last installment of the translation of Baha'u'llah's Tablet
to Manakji on Hinduism and Zoroastrianism. Here Baha'u'llah
denies a
separate or special origin for some races, insisting that human
beings are
one. He also, interestingly, denies that anyone really knows
anything
about the origins of the universe, suggesting that his Neoplatonic
language elsewhere on this issue should be seen as metaphorical.
If the
universe originated as a singularity (unstable quantum froth
unlocatable
for very long in time or space), then Baha'u'llah's skepticism that
we can
know anything about the origins of the universe turns out to be
well-founded.
cheers Juan
Another question: "Hindus maintain that God created the intellect in the
form of a human being, whose name is Brahma, and he came to earth and
caused it to become populated, so that they are his descendants._
Zoroastrians say that God created the First Intellect as an intermediary
in the form of a man known as Mahabad, and we are his descendants. Now,
they believe the world to have been created only in six ways, and two are
as went before. Other means of creation were by water, earth, fire, and
dumb beasts. Hindus and Zoroastrians believe that since they were created
from intellect, they should not allow other creatures or peoples to join
them. Is their assertion correct or not?"
Whatever way pleaseth them, they demonstrate again the
wisdom of the Master. The entire cosmos hath been created by the
Eternal Truth, and a new Adam hath come into being by means of the
obeyed divine word. He is the dayspring, sanctuary, mine and
manifestation of the Intellect, and by means of him the world came into
being. He is the intermediary for the primal emanation. Concerning the
beginnings of creation as we know it, no one hath any knowledge thereof,
save God Himself. The beginning and end of the created universe in time
is not delimited, and no one knoweth the secret of it. The knowledge
thereof was and is still hidden in the treasuries of divine knowledge.
The universe is said to be originated only in the sense that it is
preceded by a cause. Essential pre-existence is reserved for the Eternal
Truth--may He be glorified! We have made mention of this point in order
to elucidate Our earlier statement that the origins and ultimate demise of
the cosmos are not delimited. None can smell the perfume of
pre-existence, for true, essential pre-existence is reserved for the
Absolute Truth, whereas the eternality of this world is only relative.
They have derived their propositions about the beginning and end--what is
beyond these--from the prophets, pure ones, and envoys of the Eternal
Truth. The world of atoms, which is renowned, was generated by the
sending of the prophets._ All else is idle fancies and suppositions. At
the time of Manifestation, all creatures swoon as one before it, and
afterwards become differentiated by whether they accept or refuse to
accept, whether they ascend or descend, whether they act or remain
passive, and whether they advance towards or turn away from it. The
Eternal Truth saith by means of the tongue of Its Manifestation, "Am I not
your Lord?" Every soul that replieth "Yes!" is accounted before God as
among the most exalted of creatures. Before the Word is spoken, all are
in the same swoon, and enjoy the same station. After it is uttered, then
differentiation among them beginneth to appear, as he hath seen and will
continue to see. From what hath gone before, it hath been established
that no one can say, "We have been created from intellect, and others from
something else." This truth is as clear and bright as the sun: That all
have been created by the Will of God, and are derived from a single
origin. All are from Him, and to Him shall they return. This is the
meaning of the blessed saying, "We are from God and verily to Him shall we
return,"_ that was revealed in the Qur'an by the Pen of the Most High.
That gentleman will admit that it is clear and proven that what
hath been mentioned fully answereth his inquiry in a single passage,
and that it hath been revealed by the Most High Pen. Blessed are the
souls that gambol in the garden of divine knowledge, purified from the
affairs of the creation and sanctified from all surmise and caprice, such
that they discern in every thing the signs of divine grandeur. Many
things indeed have been written for that distinguished gentleman. Were he
himself to peruse and taste of the fruits thereof, he would become most
elated, in such wise that the sorrows of this world would not be able to
sadden him. God willing, he will recite these words with his whole
tongue, that is, with the tongue of truth, and shall act upon them. Say:
"God!" Then leave them in their pastime of cavillings. Let him devote
himself to seeing that those who remain veiled in dark corners of gloom
become illumined by the light of the Sun. Through this Manifestation let
him, by means of the most Great Name, grasp the knowledge that cannot be
expressed, and may he become the leader of preceding communities. In this
manner, mayhap the darkness of the world shall be overcome and the light
of the sun of reality conquer the universe. This is the Most Great Grace,
and the supreme Station. Were a human being never to attain to this
station, then by virtue of what would he be happy or sad, immobile or
active? In whose memory shall he sleep, and in whose name will he rise?
Again: We are from God, and to Him shall we return.
His last question: "Most of the revealed Tablets that I have
seen were in the Arabic language. Since, in these delightful times, the
Persian language has arrived, Arabic has been forsaken and rejected. For
the Arabs themselves have never yet comprehended the meaning of the
Qur'an, whereas the Persian language is well-liked and sought- after among
the people of the inhabited world, since in comparison Persian is more
excellent. Among Indians, more and more are interested in it. It would
be better for the Eternal Truth hereafter to speak only in the Persian
tongue, for it better attracts the hearts. I am calling for the responses
that honor the letters of this devoted servant to be in pure Persian."
In truth, the Persian language is very sweet and beloved, and
after this request was received at the unapproachable and most holy
Court, numerous Tablets were revealed in this tongue. He mentioned
that the literal meaning of the Qur'an had remained unknown. Rather, it
hath been translated into innumerable other languages by diverse hands.
What they have remained unable to fathom is its mysteries and inner
meanings. What they have said and will say is only based on their own
surmise, according to their own ranks and stations. Verily, none knoweth
it as it really is save God, the Unique, the One, the All- Knowing. Today
the worlds of God, of His vicar, the worlds of the Creator and of His
refuge are manifest and apparent. All ears must be alert to hear that
which issueth from the kingdom of the divine Will. In like manner, all
eyes are awaiting the sight of that which will shine forth from the sun of
knowledge and wisdom, that they might be blessed by that vision. By the
Life of the Adored One, this day is the day of the eye and the ear, and
the day of bounties. Today is the day whereon the tongue hath spoken
forth. Blessed are they that attain, and blessed are they that set out,
and blessed are they that know. Today is a day whereon a person can ascend
to the remaining stations, for that which the Pen of the Most High hath
revealed for each soul hath been embellished by the adornment of
pre-existence. Blessed, again, are those that attain. The peerless
gentleman wrote that "since, in these delightful times, the Persian
language has arrived, Arabic has been forsaken and rejected." In this
regard this exalted word hath issued from the Most High Pen: "Arabic and
Persian are both good, for they are both capable of bearing the meaning
intended by the speaker. Today, since the sun of knowledge hath appeared
in the heavens of Iran, this language deserveth every praise."
In fact, the light of reality hath shone forth from the horizon of
divine utterance. There was never, nor is there now, any need for that
ephemeral one and his like to be mentioned. There is no doubt about the
sweetness of the Persian tongue, but it lacketh the breadth of Arabic.
Many things cannot be adequately expressed in Persian, which is to say
that the word bearing that meaning hath never been coined. On the other
hand, Arabic possesseth numerous words for every thing, and no other
language on earth can match Arabic for capacity and breadth. This
statement hath been made in a spirit of fairness and realism. Otherwise,
it is obvious that today the world hath been illumined by the sun that
rose from the horizon of Iran. From this point of view, this sweet tongue
deserveth all the praise that can be heaped on it.
All the questions of that gentleman have been mentioned, and
the answer hath been dispatched. If it will be useful, and if wisdom
dictate it, there is no harm in showing the letter to him. Likewise, it
is desirable to share it with prominent persons of that land, such as the
beloved `Ali Akbar and the beloved Aqa Mirza Asadu'llah, the glory of God
be upon them.
This Servant beseecheth the Absolute Truth that the world of
humankind might be adorned with both justice and fairness, although
fairness is among those things attendant upon justice. Justice is a lamp
that showeth to human beings a path in the darkness, and delivereth them
out of danger. It is the glowing lamp of truth. It is that which can
illuminate the rulers of the earth. This servant entreateth God to enable
all to attain that which is beloved and pleasing to Him. Verily, He is
the king of the next world and the first world. There is no god but He,
the Omnipotent, the All-Mighty.
Appendix
Baha'u'llah
The Tablet to Mirza Abu'l-Fadl
Concerning the Questions of Manakji Limji Hataria
In his letter, Mirza Abu'l-Fadl, glory be upon him, had made
inquiries. As for that learned man [Manakji], he hath also written. His
particulars and that which he possesseth have become known and obvious,
and what he dispatched is likewise clear. In regard to his questions,
there was no utility in mentioning them one after another, or in gracing
all with answers, for this would have been contrary to wisdom and would
have necessitated a contradiction of what is current among the people.
Rather, in what was revealed from the heaven of bounty especially for him
were answers in inimitable style, of the utmost concision and brevity. It
appeareth that he [Manakji] neglected to heed them properly, for had he
done so he would have borne witness that not a single letter had been
omitted, and would have spoken forth, saying "Verily, this utterance is
self-evident and unchallengeable." His questions were as follows:
"First, the Mahabadi prophets, including Zoroaster, came to
twenty-eight persons, and each of them exalted the religion and faith of
the others, and did not abrogate it. Every individual who became manifest
bore witness to the correctness and validity of the ordinances and
commands of his predecessor, nor was there any talk of rescinding them.
They said, `It came to us from God, and we delivered it to His servants.'
On the other hand, several of the bearers of a revelation to the Hindus
said, `I am God. All creatures must enter under My authority. When
discord and alienation afflict them, I shall advent myself and efface it._
Each one who is manifested will say, "I am that same one who was within
the first."' These returned founders of a religion, as with Abraham,
Moses and Jesus, said, `Past messengers spoke rightly, and in that time
the law was thus. But now it is different, in accordance with My
instructions.' Then an Arab Legislator said, `With my appearance, all
past religions have become irrelevant. The law is My law.' Of these two
groups, which do you prefer, and the leaders of which do you rank above
the other?"
First of all it may be observed that in one station, the ranks of
the prophets may differ one from another. For instance, consider
Moses, the Author of a Book and of a sacred code of law. Those
prophets and messengers who were sent after that Holy One were
enjoined to implement His laws, for these ordinances were not at
variance with the requirements of those times, as is apparent from the
books that are appended to the Pentateuch. As for the allegation that the
revealer of the Qur'an said that upon His appearance all the past systems
of law and religion were abrogated, and that the Law was His alone, that
Wellspring of celestial wisdom never spoke any such words.
To the contrary, He confirmed the truth of that which had been
revealed to the prophets and messengers from the heavens of the
divine Will by His words: "Alif. Lam. Mim. God! There is no god but He,
the Living, the Merciful. In truth He sent down to thee `the Book,' which
confirmeth those which precede it. For He hath sent down the Law . . . "
and so on, to the end of the verse._ He said that all derive from God,
and to God do they return. In this station, all are one soul, insofar as
they did not utter a single message, word or command from their own
selves. That which they spoke stemmed from the absolute Truth, and they
called all the people to the most exalted horizon, bestowing upon them the
glad tidings of eternal life. In this manner, the seemingly contradictory
statements reported by Manakji Sahib may be resolved into a single word,
and into harmonious letters. As for his question, about which of these
groups is to be preferred, and which leaders are to be considered exalted
over the others, in the former station the sun of the verse, "We make no
distinction between any of His Messengers"_ is resplendent, whereas the
latter is the station of "And We preferred some of the Messengers over
others."_ In a blessed, all-encompassing, and exalted passage that We
revealed aforetime lieth hidden and concealed the very matter to which he
adverted:
"The All-Knowing Physician hath His finger on the pulse of
mankind. He perceiveth the disease, and prescribeth, in His unerring
wisdom, the remedy. Every age hath its own problem, and every soul its
particular aspiration. The remedy the world needeth in its present- day
afflictions can never be the same as that which a subsequent age may
require. Be anxiously concerned with the needs of the age ye live in, and
center your deliberations on its exigencies and requirements."_
Every equitable person will bear witness that these words must
be reckoned as mirrors of divine knowledge, and that therein may be
found reflected with perfect clarity all that pertaineth to the question
that was asked. Blessed is the one endued with insight by God, the
All-Knowing, the All-Wise.
*Another question of that peerless gentleman: "There are four
groups in the world. One says that all the visible realms, from the
atom to the sun, are identical with the Absolute Truth, and nothing can be
seen save the Truth. Another asserts that the essence of the Necessarily
Existent is the Absolute Truth, and prophets are mediators between God and
the creation who serve to guide the people to the Eternal Truth. Yet
another faction says that the spheres of creation are themselves the
Necessarily Existent, and that all other things are their effects and
fruits, which become apparent and flow, rather like a pool that becomes
full, such that rushes come and go along its banks. Finally, one sect
holds that the Necessarily Existent has created Nature such that by its
effect and bounties everything from the atom to the sun go and come,
having neither a beginning nor an end, just as the rain falls and
nourishes the grass and vanishes. All things are obedient to those
messengers and rulers who legislate laws and ordinances for the sake of
organizing the realm and administering the cities. Prophets have behaved
in one way, rulers in another. The prophet says that God has commanded
the people to submit and be obedient. Rulers deal with the people by
means of cannon and sword. Which of these four groups is acceptable in
the sight of the Eternal Truth?"
All these passages are, by the Life of God, contained in and
encompassed by the utterance to which the tongue of the All-Merciful
gave voice aforetime. For it said, "Be anxiously concerned with the
needs of the age ye live in, and center your deliberations on its
exigencies and requirements." In this Day, the King of Manifestation hath
appeared, and the Speaker on Sinai is speaking forth. Whatever He saith
consituteth a firm foundation for the edifices of the cities of knowledge
and wisdom among the people of the world. Whoever hath clung to Him is
accounted among the people of insight before the supreme Countenance.
This most exalted word was revealed by the exalted Pen:
"This Day is the day of seeing, for the visage of God is
manifest and luminous above the horizon of appearance; and this Day
is the day of hearing, for the divine call hath gone out. All must in
this day cling to and speak forth in accordance with what hath been
revealed in the day-spring of the scriptures and the dawning-place of
revelation. It is therefore clear that the answer to the question hath
been given in the kingdom of utterance by the source of divine knowledge.
Blessed are they that know."
Of the four positions that were mentioned, it is obvious that the
second stance was and is the closest to piety. For the prophets and
messengers do serve as intermediaries for the divine emanation, and
whatever reacheth the creatures from the Eternal Truth is by means of
these temples of sanctity and essences of abstraction, these mines of
knowledge and manifestations of the divine command. The other positions
can also be argued, for in one station all things were and are
manifestations of the divine names and attributes. As for what was stated
about the kings, in reality they are manifestations of God's name, "the
Mighty," and are dawning-places of His name "the Powerful." The robe that
is appropriate to those august temples is justice. If they attain to
adornment by it, the people of the world shall enjoy the greatest ease and
bounties. Any soul who hath quaffed the wine of divine knowledge can
elucidate such questions by means of clear proofs in regard to the outer
world and by obvious, apparent signs in regard to the soul. Nevertheless,
today a new Cause hath appeared, and a different discourse is appropriate.
Even the practice of asking questions and having them answered had lapsed
during the first nine years of His dispensation. This is what He said:
"Today is not the day for questions. When thou hearest the
call from the dawning-place of glory, say: `I am coming, O God of the
names and cleaver of the heavens! I bear witness that thou has become
manifest and hath made manifest whatever Thou didst desire, as a command
from thee. Verily, Thou art the Omnipotent, the All- Mighty."_
The answer to everything that the gentleman wrote is clear and
obvious. The intent of that which hath been revealed in his regard
from the heaven of divine grace is that he should hearken to the
delightful cooing of the dove of eternity and the chanting of the
denizens of the highest paradise, should praise the sweetness of this
call, and should follow it where it leadeth.
(One day a word was heard from the blessed lips that
demonstrateth that a time will come when he will prove successful in
an endeavor that will gain for him undying fame. After the arrival of his
letter at the inaccessible and most holy Court, the Blessed Beauty said,
"O servant in attendance! Although Manakji hath written as an outsider,
and hath asked questions, nevertheless the aroma of love may be perceived
in his letter. Ask the Eternal Truth that he might attain to what is
beloved and pleasing to Him. Verily, He is Powerful over all things."
>From this utterance of the All-Merciful wafteth a sweet- smelling
fragrance. Verily, He is the Omniscient, the All-Perceiving.)_
Another question: "The regulations of Islam are divided into
law and its sources. Now, in the Zoroastrian and Hindu religions there is
no other path save the sources. They believe that all laws form part of
the sources, that even drinking water or taking a woman--all the affairs
of life--are thus. The question is, which of these is more pleasing to
the Eternal Truth?"
Sources themselves have varying ranks and stations. The
principle of all principles, the foundation of all elements, is and always
shall be the knowledge of God. The springtime of the recognition of the
All-Merciful hath arrived in these very days. That which, in this day,
appeareth from the source of authority and the manifestation of God
Himself, is the principle, and all have the obligation to obey it. The
answer to this question was and is also implicit in these exalted, perfect
and blessed words:
"Be anxiously concerned with the needs of the age ye live in,
and center your deliberations on its exigencies and requirements." For
this day is the lord of days, and everything that emanates from the
foundation of the divine Cause is true. The basis of all principles in
this day may be likened unto an ocean, whereas all past days have been
nothing more than straits that branched out from it. That which is spoken
forth and made manifest today is the source, and it is the fundamental
utterance and the Mother Book. For although all Days are attributed to
God, these days have a acquired a special distinction and have been
adorned by a favored relationship with Him. In some of the books of the
pure ones and some of the prophets they have been referred to as the "Day
of God." In one station, this Day and all that is manifest therein
constituteth principles. The other days, and whatever was manifest in
them, are accounted ramifications, which are supplemental and relative.
For instance, attendence at the mosque is considered a subsidiary
ramification in relation to the knowledge of God, for the former is
dependent upon the latter.
Consider the principles of jurisprudence that have become
wide-spread among the clergy of this age, which they have structured
and whereby they derive the divine law in accordance with their
individual opinion and their legal school in the matter of immediacy. The
Eternal Truth saith--may He be glorified--"Eat and drink." Yet a person
doth not know whether this command should be implemented immediately or
whether there is no harm in delaying. Some maintain that where a
confirming piece of evidence existeth, then the matter becometh clear.
One of the erudite clergymen in holy Najaf set out to circumambulate the
tomb of the Fifth Imam, along with a large party. On the way, a group of
bedouins attacked and pillaged the caravan. The great scholar immediately
surrendered everything he possessed. His students said, "Master, in this
matter your opinion was not immediacy. What happened, that you
implemented it without delay?"
He replied, "The bedouins made of me all of a sudden a
believer in the existence of confirming proofs!"
In Islam, the founder of the principles of jurisprudence was
Abu Hanifah, a leader of the Sunnis. The discipline had existed earlier,
as well, as you have pointed out. Today, however, acceptance or rejection
is dependent upon the divine word. These differences of opinion are not
deserving of mention. Turn your face toward that which existed in the
past and was a source of grace. It is not for us to speak of it, save to
speak well of it. For negation hath no foundation. The servant confesseth
that he hath no knowledge, and beareth witness that knowledge is with God,
the Help in Peril, the Everlasting. In this day, whatever is contrary to
reality is rejected, for the sun of reality hath risen over the horizon of
knowledge. Blessed are the souls who have cleansed their hearts of all
stains, allusions and expressions by means of the water of divine
utterance, and have turned their faces toward the most exalted horizon.
This is the most great gift, the supreme grace. Whatsoever soul attaineth
thereto hath attained to all good. Otherwise, knowledge of other than God
hath never bestowed any benefit, and never shall. Legal principles and
their subsidiary ramifications, which you have mentioned, are among those
matters of which the learned in the religions have spoken, according to
their varying abilities. It is better for us to cling to this word:
"Then leave them in their pastime of cavillings."_ Verily, He speaketh
the truth and guideth to the right path. The Cause is God's, the
Omnipotent, the Alluring.
Another question: "One group says that whatever is naturally
and rationally acceptable is permitted and necessary according to the
divine law, and that which nature and reason reject should be avoided.
Another faction asserts that whatever comes from the divine law and the
holy Legislator must be accepted without evidence, reason or natural
proof, and must be performed in a spirit of submissiveness and without
question. These are matters such as trotting at Safa and Marwah, stoning
the devil at Mina, touching the foot during ablutions, and all such
prescribed ritual acts. Which is acceptable?"_
Intellects have stations, just as the philosophers have pointed
out in this regard. Whatever is such that its mention lieth outside this
station hath been ignored. It is most clear and established that the
intellects of all the people are not on one level. The perfect intellect
is a sure guide and mentor. This exalted word hath been revealed in
answer to this paragraph:
"The tongue of wisdom saith: `Whoso lacketh Me possesseth
nothing. Cast aside all that existeth, and discover Me. I am the sun of
vision and the ocean of knowledge. I revive the withered and confer
renewed life on the dead. I am the light that showeth the path, and I am
the falcon that percheth on the self-subsistent Hand, releasing captive
birds and teaching them to soar."
Note well how clearly the answer to thy question hath been
revealed from the kingdom of divine knowledge. Blessed are those
endued with a discerning eye, and blessed are the thinkers and the
learned. What is meant by intellect is the divine Universal Intellect.
For how oft hath it been seen that some intellects are not reliable
guides, but rather are obstacles who forbid the feet of seekers from
following the straight path. The particular intellect is finite. Human
beings must seek and probe, until they discover the starting-point of the
road, and then must recognize it. If knowledge of the Origin-- about
which the Universal Intellect itself doth circle--is acquired, whatever it
decreeth is, of course, among the requirements of mature wisdom. His
Being is like unto the sun, and differeth from that of all else. The
foundation is recognition of Him; and after knowledge of Him, whatever He
doth decree is to be obeyed and is in harmony with the exigencies of
divine wisdom. All the prophets of old, and of even more distant ages,
have revealed commands and prohibitions. The intent of some of the acts
that are performed today is to preserve the divine Name, and recompense
for those who perform them hath been decreed by the Most High Pen.
Should any soul bring another soul back to God, naturally the
recompense for this shall be given. For this supreme verse was
revealed to the Lord of Mecca (Muhammad): "We appointed the
qiblah, which thou formerly hadst, only that we might know him who
followeth the apostle, from him who turneth on his heels." _ Were any
individuals in this invincible dispensation to take thought and to
contemplate the verses that have been revealed, they would bear witness
that one who hesitateth in regard to this most great Manifestation would
prove unable to vindicate the truth of any other religion, either. Those
deprived of the raiments of justice, who charge the Promised One with
waywardness, speak just as the hateful and malicious always have done.
Knowledge is with God, the All- Knowing, the All-Perceiving.
(One day this Servant (Khadimu'llah) had come before the
Countenance (of Baha'u'llah)._ He said, "O servant in My presence,
with what wast thou busying thyself?"
I said, "I was writing a reply to Mirza Abu'l-Fadl."
He said, "Write to Mirza Abu'l-Fadl--may My glory be upon
him--that I swear an oath that the people of this age have taken
waywardness as their boon companion and have altogether forsaken
equity. For they have sometimes branded as a sun-worshipper and at
others as a fire-worshipper a Manifestation of whom God Himself hath
spoken with the grandest of language, a Manifestation Who hath borne
witness to God's sentiency, and recognized the holiness and purity of the
divine essence above all things and all likenesses._ What great
Manifestations there are, of whose stations and bounties they remain
ignorant and deprived, and upon Whom, to the contrary, they heap curses
and imprecations! One of the great Messengers, whom the ignorant among
the Persians in this day reject, spoke forth with these sublime words:
`The sun is a turbid, round globe, and is not deserving of being being
termed a deity or called a god. The Lord is a sentient person, who cannot
be perceived, and Whom all the knowledge of the learned cannot encompass.
No one knoweth, and no one shall ever know, his modality.' _ Note well,
how eloquently He hath borne witness to what the Eternal Truth hath
proclaimed in this Day. Nevertheless, He is not recognized as a believer
by this abject rabble, whatever high stations He might reach.
"Elsewhere the same Figure said, `Being appeared by virtue of
His Being. Were the Lord not to exist, none of His creation would
possess being, nor be adorned by the robe of existence.' God is our
refuge from the evil of those who repudiate the truth of God and His
loved ones and have turned away from a horizon to which have borne
witness the books of God, the Help in Peril, the Everlasting.")
From what hath gone before it hath become apparent that not
every intellect can serve as a criterion. The first rank of intellect is
that of the beloved ones of God, those whom He hath rendered treasureholds
of His knowledge, recipients of His revelation, and dawning-places of His
Cause and His wisdom. They are the ones whom God hath appointed to stand
in His own stead upon earth, and by them whatever He willeth becometh
manifest. Whoso advanceth toward them hath advanced toward God, and whoso
turneth away hath no mention before God, the All-Knowing, the All-Wise.
The universal criterion is this station, which hath been
discussed. In addition, whoso attaineth and recognizeth the dayspring of
manifestation, such a one hath been inscribed in the divine Book as endued
with intellect. All others have been recorded among the ignorant, even
though they believe themselves the foremost intellects in the world. For
if a soul placeth itself in God's hands, purifieth itself of all
opposition and base designs, and contemplateth what hath been revealed
from the beginning until the present moment in this Most Great
Manifestation, it would bear witness that the pure spirits, perfect
intellects, refined souls, as well as those with hearing ears, sharp
vision, eloquent tongues, and illumined hearts--all are circling about and
obedient to the divine throne of grandeur. Nay, they are bowing down
before it.
He asked, further: "Of the former manifestations in their own
dispensations, one declared the meat of the cow ritually pure while
another forbade it; one allowed the meat of the pig, whereas another
prohibited it. In this way different ones each legislated, claiming that
the Eternal Truth revealeth religious injunctions."
On the face of it, a detailed treatment of this subject would be
contrary to the exigencies of wisdom, for this gentleman employeth
persons from various backgrounds. The answer to this question is
contrary to the Islamic religion and therefore an allusive response hath
been revealed from the heaven of the divine Will. In the first
discussion, He said, "The All-Knowing Physician hath His finger on the
pulse of mankind," and so on. The same answer is applicable here. He
said, "Be anxiously concerned with the needs of the age ye live in, and
center your deliberations on its exigencies and requirements." That is,
set thy gaze toward the command of God. That which He doth, in this day,
decree permissible, that is allowed. The true word of God is that, and
all must look toward the precepts of the Eternal Truth and toward that
which He manifesteth from the horizon of His Will. For by His name the
colors of "He doeth whatsoever He willeth" have been unfurled, and the
standard of "He enjoineth whatsoever He pleaseth" hath been planted. For
instance, were He to say that water is forbidden, then it would be
forbidden, and the contrary would be true as well. Nothing in the
universe hath been inscribed with the words, "this is allowed" or "this is
prohibited." Whatever is and becometh pure hath been rendered thus by the
word of God. These matters are obvious, and do not warranted detailed
treatment. Some factions imagine that whatever command hath been enjoined
upon them shall never be changed, that it is and always shall be
everlasting. Note thou another passage:
"Discourse must be uttered in such wise that the young shoots
will remain, and the saplings will mature. Milk must be given in such a
manner that the infants of the world will attain their majority."
For instance, one faction asserteth that wine was and always
will be forbidden. Were they to be told that a time existed when it was
permitted, they would oppose and object to this statement. The people of
this world have not comprehended the meaning of the phrase "He doeth
whatsoever He willeth," and have not understood even a small portion of
the Most Great Infallibility. In the beginning, an infant must be fed
milk, and if meat were fed to it, it would perish. This would be
unadulterated evil, and far from the goals of wisdom. Blessed are those
that recognize the Most Great Infallibility, for it hath at one time been
mentioned by the blessed tongue, and is restricted to the Manifestations
of Command and the Daysprings of divine revelation. This subject hath
been treated concisely, for time is fleeting and like the fabled phoenix
that is talked of but does not exist.
He asked, "In the religions of Zoroastrianism and Hinduism,
they consort in amity with and treat as brothers persons of every
religion and community, of any type or description, if those persons
are willing to associate with them. In other religions it is not this
way. They harrass and persecute the adherents of other religions, and
consider it permissible to mistreat them. Which of these is acceptable
before God?"
The primal word is true and ever shall be. To oppress any soul
was and is not permissible. Persecuting and victimizing His servants is
not acceptable to God. Repeatedly this exalted word hath been written out
by the Pen of the Most High: "O servants: The religion of God hath
appeared for the sake of unity and concord. Make it not a cause for
disputes and wrangling." In numerous Tablets this matter hath been
revealed. A visible person must speak forth the Word with perfect
compassion, with empathy and tenderness. Those who advance toward it and
attain unto acceptance of it, such individuals are entered among the
people of the highest paradise on the Crimson Scroll. If they do not
accept it, it is in no wise permissible to oppress them. In one place He
saith, "Blessed is he who ariseth to serve the whole world." Likewise, He
said, "The people of Baha must soar above the people of this world." In
regard to religion malice and hatred, dispute and conflict, are all
prohibited. Today, the sun of illumination hath risen over the horizon of
divine grace, and upon its brow this exalted word hath been inscribed by
the Pen of the Most High: "Verily, We created ye for love and fidelity,
not for aversion and malevolence." Elsewhere, He revealed in the Persian
tongue that which will satisfy the hearts of the near ones and the
sincere, and which explaineth the hidden unity behind various issues. All
are radiant from the lights of divine unity, and have set their faces
toward the horizon of divine knowledge. He revealed these words: "The
Peerless Friend saith, `The path of freedom hath been opened, hasten ye
unto it. The spring of knowledge is bubbling, drink thereof.'" "Say: O
well-beloved ones! The tabernacle of unity hath been raised; regard ye
not one another as strangers. Ye are the fruits of one tree, and the
leaves of one branch."_
The station of justice, which lieth in giving all their just due,
dependeth upon two words, reward and punishment. In this station,
every soul must receive the recompense for its deeds, for the repose
and calm of the world dependeth thereon. For they have said, "The
tabernacle of the order of the world hath been raised on the two pillars
of reward and punishment." For every station there is a saying
appropriate thereto, and for every season there is a befitting action.
Blessed are the souls who arise for the sake of God, and speak for the
sake of God, and then return unto God.
He asked, "In the religions of the Hindus and Zoroastrians, no
one who wishes to convert to them is allowed to do so, nor will they
accept that person. In the religion of Jesus, whosoever is inclined to do
so may enter its ranks, and will be welcomed. They do not, however,
insist on or compel conversion. In the religions of Muhammad and Moses,
they demand conversion and consider it a duty._ Moreover, if persons do
not convert then they become their enemy and consider it permissible to
usurp their wealth and family members. Which is acceptable to the Eternal
Truth?"
Human beings are all siblings, and the requirements of love
among siblings are many. Among them are that whatever persons
desire for themselves, they must desire this for their brothers and
sisters, as well. Therefore, if any persons attain a manifest and hidden
bounty, or a heavenly repast, they must with perfect love and kindliness
make their friends aware of it. Should the latter advance toward it, then
the object is obtained. Otherwise, they must allow those friends to do as
they please, without any harrassment, or even a word that might cause
sorrow. This is the truth, and after the truth nothing exists save what
should be avoided.
That peerless gentleman--may God bless him with success--
wrote that the Hindus and Zoroastrians do not allow others to enter
into their religions. This is contrary to the purpose of sending
Messengers, and to what is in their Books. For every Person who hath
appeared from God hath been charged with guiding the servants and
organizing their affairs. How could it be that they would keep seekers
from attaining the object of their quest? The fire temples_ of the world
bear eloquent testimony that in their own time they called out with a
purifying flame to all who dwelt on earth, inviting them to worship the
Pure Lord.
He also expressed the view that in the Christian religion those
who wish to join are welcomed, but members of this faith do not insist
obstinately. This statement is in error, for they have in the past
insisted quite strenuously, and continue to do so. Their church
administration expends nearly thirty million per annum upon mission work,
their missionaries have spread throughout the world, and these are engaged
with the utmost effort in proselytizing for the Christian religion. Thus
it is that they have encompassed the entire world. How many are the
schools and churches they have constructed for the sake of teaching
knowledge to children! But their hidden objective was for the children
both to gain an education and to hear in their childhood the gospel of the
holy Christ, so that upon the mirrors of their being, which had not yet
been sullied by dust, might be imprinted that which they intended. No
religion can be compared to theirs in insistence, given the manner in
which they have spread the church of Christ.
That which today constituteth the truth, and is acceptable
before the Throne, is what was mentioned above. Human beings have
come into the world to improve it, and must for the sake of the divine
Countenance arise to serve their siblings. Should any accept, they must
be overjoyed that their brethren have attained to an eternal bounty.
Otherwise, they must pray to the Eternal Truth, asking Him to guide them,
without allowing the other side to feel any hatred or dislike on their
part. Authority is in the hand of God; He doeth as He pleaseth and
commandeth what He desireth, and He is the Mighty, the All-Praised. I
beseech the Eternal Truth that we be empowered to unreservedly recognize
the true Physician and to discover Him, and, after He is acknowledged and
His mission affirmed, that no harm should be allowed to come to Him as
result of the false suppositions and delusions of the people of the world.
It may be that the Physician, who has his hand upon the pulse of the
world, might at times amputate an infected limb, to prevent the infection
from spreading to the other organs. This is the very essence of
compassion and mercy, and no one hath the right to object, for He is the
Knowing, the All-Seeing.
Another of his questions: "In the religion of Mahabad and
Zoroaster it is said that our religion and our law are more sublime and
better than any other. Still, the religions of the other prophets are all
true. For instance, in the court of the king, below the rank of the prime
minister there are many other ranks, and even the sergeant will know
something about the Lord. All who desire to do so may then remain in
their religion, and are harming no one. Hindus say that all who eat meat
of any type or description will never have a glimpse of paradise. The
religions of Muhammad, Jesus, and Moses maintain that whoever does not
accept our religion will never behold heaven. Which view is acceptable to
the Absolute Truth?"
Where He (Zoroaster) said, "Our religion and our Law are
more sublime and better than those of the prophets," His intent was
the prophets who preceded Him. In one station, these holy souls are
united: The first of them is the last of them and the last of them is the
first of them. All came from God and called others unto Him, and all
returned to Him. These stations are revealed in the Book of Certitude,
which is in reality the Lord of Books and which was revealed by the Pen of
the Most High at the beginning of this supreme dispensation. Blessed is
the one who hath delved into and pored over it for the love of God, the
Sovereign of creation.
He wrote that the Hindus say that whosoever eateth meat shall
never glimpse paradise. But this saying contradicteth his earlier
assertion that they believe all religions to be true. For if their truth
hath been established, then no grounds exist upon which their adherents
can be denied entry into heaven. It is not clear, then, what they mean by
`heaven.' In this day, every soul that attaineth the good- pleasure of
the Eternal Truth is accounted a denizen of the highest paradise, and
tasteth the fruits thereof in every one of God's worlds. By the Life of
the Desired One, the pen is impotent to make mention of this station, and
falleth short in describing this utterance. Blessed is the one that
attaineth to the divine good-pleasure, and woe unto the heedless. Every
one of the prophets hath come from the Absolute Truth. Once this point
hath been proven, it is not for anyone to ask `Why?' or `Wherefore?' All
must accept and obey whatever He ordaineth, for this is what God hath
enjoined in His books, psalms and tablets.
Another question: "Hindus maintain that God created the
intellect in the form of a human being, whose name is Brahma, and he
came to earth and caused it to become populated, so that they are his
descendants._ Zoroastrians say that God created the First Intellect as an
intermediary in the form of a man known as Mahabad, and we are his
descendants. Now, they believe the world to have been created only in six
ways, and two are as went before. Other means of creation were by water,
earth, fire, and dumb beasts. Hindus and Zoroastrians believe that
since they were created from intellect, they should not allow other
creatures or peoples to join them. Is their assertion correct or not?"
Whatever way pleaseth them, they demonstrate again the
wisdom of the Master. The entire cosmos hath been created by the
Eternal Truth, and a new Adam hath come into being by means of the
obeyed divine word. He is the dayspring, sanctuary, mine and
manifestation of the Intellect, and by means of him the world came into
being. He is the intermediary for the primal emanation. Concerning the
beginnings of creation as we know it, no one hath any knowledge thereof,
save God Himself. The beginning and end of the created universe in time
is not delimited, and no one knoweth the secret of it. The knowledge
thereof was and is still hidden in the treasuries of divine knowledge.
The universe is said to be originated only in the sense that it is
preceded by a cause. Essential pre-existence is reserved for the Eternal
Truth--may He be glorified! We have made mention of this point in order
to elucidate Our earlier statement that the origins and ultimate demise of
the cosmos are not delimited. None can smell the perfume of
pre-existence, for true, essential pre-existence is reserved for the
Absolute Truth, whereas the eternality of this world is only relative.
They have derived their propositions about the beginning and end--what is
beyond these--from the prophets, pure ones, and envoys of the Eternal
Truth. The world of atoms, which is renowned, was generated by the
sending of the prophets._ All else is idle fancies and suppositions. At
the time of Manifestation, all creatures swoon as one before it, and
afterwards become differentiated by whether they accept or refuse to
accept, whether they ascend or descend, whether they act or remain
passive, and whether they advance towards or turn away from it. The
Eternal Truth saith by means of the tongue of Its Manifestation, "Am I not
your Lord?" Every soul that replieth "Yes!" is accounted before God as
among the most exalted of creatures. Before the Word is spoken, all are
in the same swoon, and enjoy the same station. After it is uttered, then
differentiation among them beginneth to appear, as he hath seen and will
continue to see. From what hath gone before, it hath been established
that no one can say, "We have been created from intellect, and others from
something else." This truth is as clear and bright as the sun: That all
have been created by the Will of God, and are derived from a single
origin. All are from Him, and to Him shall they return. This is the
meaning of the blessed saying, "We are from God and verily to Him shall we
return,"_ that was revealed in the Qur'an by the Pen of the Most High.
That gentleman will admit that it is clear and proven that what
hath been mentioned fully answereth his inquiry in a single passage,
and that it hath been revealed by the Most High Pen. Blessed are the
souls that gambol in the garden of divine knowledge, purified from the
affairs of the creation and sanctified from all surmise and caprice, such
that they discern in every thing the signs of divine grandeur. Many
things indeed have been written for that distinguished gentleman. Were he
himself to peruse and taste of the fruits thereof, he would become most
elated, in such wise that the sorrows of this world would not be able to
sadden him. God willing, he will recite these words with his whole
tongue, that is, with the tongue of truth, and shall act upon them. Say:
"God!" Then leave them in their pastime of cavillings. Let him devote
himself to seeing that those who remain veiled in dark corners of gloom
become illumined by the light of the Sun. Through this Manifestation let
him, by means of the most Great Name, grasp the knowledge that cannot be
expressed, and may he become the leader of preceding communities. In this
manner, mayhap the darkness of the world shall be overcome and the light
of the sun of reality conquer the universe. This is the Most Great Grace,
and the supreme Station. Were a human being never to attain to this
station, then by virtue of what would he be happy or sad, immobile or
active? In whose memory shall he sleep, and in whose name will he rise?
Again: We are from God, and to Him shall we return.
His last question: "Most of the revealed Tablets that I have
seen were in the Arabic language. Since, in these delightful times, the
Persian language has arrived, Arabic has been forsaken and rejected. For
the Arabs themselves have never yet comprehended the meaning of the
Qur'an, whereas the Persian language is well-liked and sought- after among
the people of the inhabited world, since in comparison Persian is more
excellent. Among Indians, more and more are interested in it. It would
be better for the Eternal Truth hereafter to speak only in the Persian
tongue, for it better attracts the hearts. I am calling for the responses
that honor the letters of this devoted servant to be in pure Persian."
In truth, the Persian language is very sweet and beloved, and
after this request was received at the unapproachable and most holy
Court, numerous Tablets were revealed in this tongue. He mentioned
that the literal meaning of the Qur'an had remained unknown. Rather, it
hath been translated into innumerable other languages by diverse hands.
What they have remained unable to fathom is its mysteries and inner
meanings. What they have said and will say is only based on their own
surmise, according to their own ranks and stations. Verily, none knoweth
it as it really is save God, the Unique, the One, the All- Knowing. Today
the worlds of God, of His vicar, the worlds of the Creator and of His
refuge are manifest and apparent. All ears must be alert to hear that
which issueth from the kingdom of the divine Will. In like manner, all
eyes are awaiting the sight of that which will shine forth from the sun of
knowledge and wisdom, that they might be blessed by that vision. By the
Life of the Adored One, this day is the day of the eye and the ear, and
the day of bounties. Today is the day whereon the tongue hath spoken
forth. Blessed are they that attain, and blessed are they that set out,
and blessed are they that know. Today is a day whereon a person can ascend
to the remaining stations, for that which the Pen of the Most High hath
revealed for each soul hath been embellished by the adornment of
pre-existence. Blessed, again, are those that attain. The peerless
gentleman wrote that "since, in these delightful times, the Persian
language has arrived, Arabic has been forsaken and rejected." In this
regard this exalted word hath issued from the Most High Pen: "Arabic and
Persian are both good, for they are both capable of bearing the meaning
intended by the speaker. Today, since the sun of knowledge hath appeared
in the heavens of Iran, this language deserveth every praise."
In fact, the light of reality hath shone forth from the horizon of
divine utterance. There was never, nor is there now, any need for that
ephemeral one and his like to be mentioned. There is no doubt about the
sweetness of the Persian tongue, but it lacketh the breadth of Arabic.
Many things cannot be adequately expressed in Persian, which is to say
that the word bearing that meaning hath never been coined. On the other
hand, Arabic possesseth numerous words for every thing, and no other
language on earth can match Arabic for capacity and breadth. This
statement hath been made in a spirit of fairness and realism. Otherwise,
it is obvious that today the world hath been illumined by the sun that
rose from the horizon of Iran. From this point of view, this sweet tongue
deserveth all the praise that can be heaped on it.
All the questions of that gentleman have been mentioned, and
the answer hath been dispatched. If it will be useful, and if wisdom
dictate it, there is no harm in showing the letter to him. Likewise, it
is desirable to share it with prominent persons of that land, such as the
beloved `Ali Akbar and the beloved Aqa Mirza Asadu'llah, the glory of God
be upon them.
(This servant beseecheth the Absolute Truth that the world of
humankind might be adorned with both justice and fairness, although
fairness is among those things attendant upon justice. Justice is a lamp
that showeth to human beings a path in the darkness, and delivereth them
out of danger. It is the glowing lamp of truth. It is that which can
illuminate the rulers of the earth. This servant entreateth God to enable
all to attain that which is beloved and pleasing to Him. Verily, He is
the king of the next world and the first world. There is no god but He,
the Omnipotent, the All-Mighty.)