O thou who art firm in the Covenant! Faith and certitude are like a tree in the garden, and praiseworthy deeds and actions mentioned in the Book are like its fruits.
(‘Abdu’l-Bahá, 1904 ca., to Mirza Husayn brother of Ali Muhammad Varqa -- AB02358)
Faith that deepens: conviction, assurance, and action
degrees of faith; certitude
Editorial introduction
Faith and certitude, ‘Abdu’l-Bahá writes, are a tree in the garden, and good deeds are its fruit; that is the simplest test of how deeply a conviction has taken root. But faith also has an inward history. It can be inherited with one’s parents, grasped with the understanding, or lived in practice; it can be confessed with the tongue, believed in the heart, shown in action. Beyond belief there is assurance, the station Abraham sought when, already believing, he asked to see how God gives life to the dead so that his heart might be at rest [1]. Bahá’u’lláh describes seekers who recognized Him on merely hearing of Him, others who needed proofs and lingered, others who crossed the whole path in less than the blink of an eye; the path is one, and it differs with the capacity of the traveller. Such distinctions are tools for examining one’s own integrity and growth, not a scale for ranking other people, and certitude itself is called a bounty rather than an achievement. Where it leads is a life of service, trustworthiness and steadfast love. The journey continues inward to the inmost heart, to the spirit of faith, and to the transformation that walking the spiritual path brings about.
Selected passages
"Faith outwardly means to believe the Message a Manifestation brings to the world and accept the fulfillment in Him of that which the Prophets have announced.
But, in reality, Faith embodies three degrees: -To confess with the tongue; to believe in the heart; to give evidence in our actions. These three things are essential in true Faith.
(‘Abdu’l-Bahá, Words to Julia Grundy spoken around Jan. 1905 -- ABU1000)
There are three kinds of Faith: first, that which is from tradition and birth. For example: a child is born of Muhammadan parents, he is a Muhammadan. This faith is weak traditional faith: second, that which comes from Knowledge, and is the faith of understanding. This is good, but there is a better, the faith of practice. This is real faith.
(‘Abdu’l-Bahá, Words spoken in Sep. 1911 in London -- ABU2287)
The station of assurance is greater in degree than that of mere faith. It is the station denoted by "that they should add faith upon faith." … The grades of existence are finite but the perfections in each grade of existence are endless. Thus when He [Abraham] sayeth, "that my heart may have assurance" this is the station of the Knowledge of Certitude. This is a certainty that will be achieved with reflection and rational proofs. The Station of the Eye of Certitude is the station of beholding the lights of certainty. The station of the Reality of Certitude is the full realization of that certainty.
(‘Abdu’l-Bahá, Lawh-i-'Ustad Husayn-i-Khayyat -- AB04958)
Assurance is above faith, as evidenced in the blessed verse: "Dost thou not believe?" He said: "Yes, but that my heart may be at rest."
(‘Abdu’l-Bahá, 1906-Jun-13, to Mashaallah -- AB08680)
O thou leaf that hath attained unto certitude! Souls there are many but assured souls are few and far between. For certitude is a bounty and a grace that cometh from God. "This is a bounty of God that He vouchsafeth to whomsoever He willeth". No soul is worthy of the divine threshold or can approach the Court of Abha Beauty unless he hath attained the station of certitude. A believer might have faith but he may not yet be assured; a soul may turn to God but he may not have attained the state of certitude.
(‘Abdu’l-Bahá, 1911 ca., to Bibi Sakinih wife of Mirza Abdu'l-Baqi -- AB06440)
Among souls variations are observed: Some neither sought nor found; some sought but found not; some found without seeking yet did not arrive; some arrived but recognized not; some arrived and recognized yet afterwards became unsettled, for the root of the tree of knowledge was not firmly planted in their hearts - with the slightest breeze they were uprooted. But some, by God's grace, remained firm and steadfast. These are the gems of existence - upon them be the glory of God, His remembrance and His praise.
(Bahá’u’lláh, 1290 [1873] or earlier, to Juyandih -- BH02504)
As to what thou hast asked concerning the Truth and the Path, know thou that in these days the Path is My Name, the All-Merciful, the All-Compassionate, for through it are people guided to the hidden, treasured, and concealed Reality that is veiled from the worlds. Say: Verily it is God's path between the heavens and earth, and God's way in the kingdom of Command and Creation, and the manifestation of Truth among all created things. And in one sense, Truth referreth to the Primal Point of Will, the First Emanation, the First Pearl, the Most Exalted Word, the First Remembrance, and the Act from which the worlds derive their sustenance. And whatsoever guideth people and connecteth them to the station of true knowledge is the Path.
Though this Path is one, it differeth according to the capacities of those who seek it. As thou observest, among the people are those who recognized God merely upon hearing of His Manifestation; some upon attaining the presence of His Countenance; others believed after hearing what was revealed from the direction of the Throne and were numbered among the guided ones; some clung to proofs and arguments, tarrying upon the path and were among those who hesitated; and others traversed the way in less than the twinkling of an eye and reached the most great vista, the station whereon the Ancient Beauty was established with manifest sovereignty. Blessed is he who passeth over the path as lightning through the clouds and followeth the most great path in this mighty Announcement.
Say: O people! The path of truth is manifest like unto His own being. Beware lest ye stray into the ways of those who associated partners with God and follow the paths of the deniers. He who is today seized by the fragrances of the All-Merciful and findeth the holy fragrance from the garment of My Most Glorious Name shall be so attracted that he will know neither path nor way, and will reach the Sun of Eternity in less than a moment. And in one station, the Path is My verses and the Truth is My hidden and concealed Self, secreted from the eyes of the heedless.
Know thou further that the Manifestation in its essence is sanctified above all universality and particularity, and is one in its reality. Those who have ascended unto it and upon whose hearts are impressed the lights of the revelation of the Manifestation - these are the proofs of His Self, the ways of His guidance, the mines of His wisdom, the dawning-places of His Cause, and the daysprings of His revelation. All names and attributes may be applied to them so long as they remain oriented toward the Sun of Manifestation. After turning aside, no station remaineth for them with God and they are numbered among the lost. Thus have We imparted unto thee the word of truth that thou mayest thank God, thy Lord, and aid Him in these days wherein the hosts of Satan have encompassed Him. And the Glory be upon thee and upon every discerning believer.
(Bahá’u’lláh -- BH11628)
As for what thou hast mentioned, whether belief in Thee and Thy Manifestations hath different grades according to varying levels of understanding, or whether it hath but one reality - regarding this question, there arose in the past among the different sects of the Qur'an vain disputations that neither nourish nor satisfy. Such disputations are, in truth, as clouds and veils before new-born sight. However, for those whom God, the Mighty, the Praiseworthy, hath endowed with insight, there are assuredly different stations and varying levels of comprehension. Observe and ponder the signs of creation.
(Bahá’u’lláh, 1299-07-12 [1882-May-30], to Mulla Muhammad Ali -- BH00328)
(Bahá’u’lláh, Haft Vadi (The Seven Valleys), to Shaykh Muhiyid-Din Judge of Khaniqayn et al -- BH00047)
(Bahá’u’lláh, Chihar Vadi (The Four Valleys), to Shaykh Abdur-Rahman Karkuki et al -- BH00306)
From the station of the oneness of the Divine Essence you have attained to the oneness of the attributes of majesty, perfection and beauty.
(‘Abdu’l-Bahá, to Mirza Ali Sayyah Maraghihi -- AB11856)
Man must reflect upon the Self of Truth. After attaining certitude, whatsoever He ordains is beloved and acceptable, and none may say why or wherefore.
(Bahá’u’lláh, Lawh-i-Haji Mirza Kamalu'd-Din, 1295-09-14 [1878-Sep-11], to Hasan Aqa et al -- BH00091)
(Bahá’u’lláh, Kitab-i-Iqan (The Book of Certitude), 1278 ca. [1861-1862], to Haji Mirza Siyyid Muhammad, great uncle of the Bab (Khal-i-Akbar) -- BH00002)
The servant beareth witness that you have attained the lights of divine unity and the station of detachment and have swum in the ocean of mystic knowledge until you discovered the pearl of utterance and the coral of inner meanings.
(Bahá’u’lláh, 1301-02-15 [1883-Dec-16], to Shaykh Muhammad Ali (Nabil son of Nabil) -- BH01539)
O people of the world! By God, the ocean of certitude hath surged! Cast doubt behind you, then drink therefrom in My Name, the Munificent.
(Bahá’u’lláh, 1296-08 [1879-Jul] -- BH07617)
Say: This is the Sun of certitude which hath dawned from the manifest horizon. After its rising, is doubt befitting? Nay, by Him Who raineth down from the clouds!
(Bahá’u’lláh, ca. 1289-1290?, to Mulla Yahya Hidayati -- BH07883)
O leaf! Hearken with the ear of thy soul to the call of the King of Oneness.
I swear by the life of the Beloved that should anyone partake of this cup--that is, should they attain unto the sweetness of the utterance of the All-Merciful--they would, throughout all their days and nights, remain occupied with the remembrance of the Peerless Friend.
(Bahá’u’lláh, 1298-09 [1881-Jul], to Sahibih Ammih Khanum -- BH05120)
O thou who art drawn near to the Divine Threshold! Good fortune and felicity made thee a recipient of divine bounties and illumined and enlightened thee with the light of guidance.
(‘Abdu’l-Bahá, 1909-Nov-19, to Maji wife of Abdu'l-Badi -- AB12106)
(‘Abdu’l-Bahá, Chapter 52, The Appearance of the Spirit in the Body, 1904 ca. -- AB00919)
Therefore, in thanksgiving for this great bounty and supreme triumph, you must advance day by day in the stations of certitude so that divine gifts may become fully manifest in luminous gatherings and the outpourings of the praiseworthy station may spring forth and flow from the essence of the heart.
(‘Abdu’l-Bahá, 1904 ca., to Diyaul-Hukama, Husayn son of Sirajul-Hukama et al -- AB05292)
Through the ancient grace of the Greatest Name (may my spirit be sacrificed for His loved ones), I hope they will be so firmly established in faith, certitude and the Covenant and Testament that they become manifest light from the highest horizon.
(‘Abdu’l-Bahá, to Mother of Abdu'llah -- AB06591)
O friends and companions! Souls and persons have become divided into three categories.
One category consists of those who wrong their own souls, meaning those souls who, like the violators of the Covenant, completely deprive themselves of the mercy of the Luminary of the horizons.
Another category consists of those who are moderate and temperate in their conditions, meaning those souls who acknowledge the oneness of God, the singleness of the Lord, and the mercy of the Ancient Beauty, may His name be glorified, and who confess to the Covenant and Testament, but do not act and stand firm as this acknowledgment and confession require.
The third category consists of those who hasten to good deeds, meaning those holy souls who are attracted to the fragrances of the Abha Kingdom and are set ablaze with the fire of the love of God and are firm and steadfast in the Covenant and Testament and arise to serve the Cause of the Merciful Beauty and speak in praise of God and are enabled to serve the Abha Beauty like 'Abdu'l-Baha. This is what He means when He says "Among them are those who wrong their own souls, those who follow a middle course, and those who outstrip others in good deeds."
Praise be to God that those pure-hearted souls are among the people of good deeds and those who hasten to good works. You strived personally in service to the blessed Cause and girded up the lobes of endeavor and worked personally in building and constructing the school. I swear by the Ancient Beauty that I long for such service, and certainly if I were present I would personally serve among you and work and haul earth, and I would consider this a cause of illumination of my countenance in the Abha Kingdom. In any case, blessed are you who are honored with this bounty, blessed are you who have arisen to serve all the loved ones of God, blessed are you who have won such a prize from the field.
'Abdu'l-Baha
We convey passionate greetings to Jinab-i-Ustad, upon him be the glory of God, and his brothers. God willing, they have always been and continue to be enabled to serve the Cause of God, for 'Abdu'l-Baha supplicates for confirmation in the Holy Shrine.
(‘Abdu’l-Bahá, 1900 or < -- AB02155)
How excellent is the state of those souls from whom, in the days of trial, the sweet savors of certitude wafted over the peoples of the world, and from whom the musk-laden breezes of love were inhaled.
(Bahá’u’lláh, 1290 [1873] or earlier, to sister of Mihman -- BH06982)
One's faith and certitude become evident at the time of trials and tests.
(‘Abdu’l-Bahá, Words spoken ca. Jan. 1909 -- ABU3024)
The greatest of divine bounties is certitude of heart that one is protected from harm. Then whatever occurs, one is at ease, even if outwardly he be in a prison.
(‘Abdu’l-Bahá, Words to Latimer, Remey et al, spoken on 1914-Oct-18 -- ABU2572)
Faith and assurance are the two gifts that are bestowed upon us through the guidance of God ...
(‘Abdu’l-Bahá, Words to the friends, spoken on 1914-Jul-18 -- ABU0291)
Faith and certitude possess a sweet fragrance that truly cannot remain concealed. It is like the fragrance of musk.
(‘Abdu’l-Bahá, Words spoken on 1915-Oct-30 in Haifa -- ABU0131)
The fragrance of the rose leads man to the Garden. Faith and Assurance are the fragrance of the rose which attracts individual believing souls together.
(‘Abdu’l-Bahá, Words to a believer, spoken on 1913-Jan-02 -- ABU3452)
At the gate of the garden some stand and look within, but do not care to enter. Others step inside, behold its beauty, but do not penetrate far. Still others encircle this garden inhaling the fragrance of the flowers and, having enjoyed its full beauty, pass out again by the same gate.
But there are always some who enter and, becoming intoxicated with the splendor of what they behold, remain for life to tend the garden.
(‘Abdu’l-Bahá -- ABU3048)
Ponder attentively the accounts of the prophets and the Messengers of the past: how it was that they were calumniated against; in what manner they were treated; how it was that individuals became veiled from the Truth and were heedless of the Remembrance of their Lord. Do this until such time as He enableth the lights of Truth to shine upon thee, setteth thee apart from error, causeth thee to attain unto the station of the "knowledge of certitude" ('ilm al-yaqin), guideth thee unto the "essence of certitude" ('ayn al-yaqin) and causeth thee to realize the "reality of certitude" (haqq al-yaqin) through the bounty of the Manifest Light.
(‘Abdu’l-Bahá, to Father of Mirza Ali Muhammad (Nayyn) -- AB02475)
The station of certitude is above that of faith, and the truth of certitude [haqqu'l-yaqin] is above the knowledge of certitude ['ilmu'l-yaqin]. Now that thou hast drunk from the spring of certitude ['aynu'l-yaqin; also "eye of certitude"], thou shalt assuredly attain, through God's infinite bounties, unto the truth of certitude, that thou mayest become in both worlds the manifestation of endless favors.
(‘Abdu’l-Bahá, 1914-Jul ca., to Mirza Muhammad Husayn Nivisandih -- AB08241)
O God! O Thou Who givest life to the world and educates the nations! I beseech Thee by Thy Greatest Name to cast tranquility into the heart of Thy servant Hatam Muhammad, that his heart may find peace in Thy irrevocable Cause, for Thou hast placed the station of peace above faith, as Thou hast made clear in Thy Holy Book and Thy Mighty Qur'an, addressing Abraham: "Dost thou not believe?" He said: "Yes, but that my heart may be at rest." Thus didst Thou confirm his certain knowledge with the vision of certainty and the truth of certainty.
(‘Abdu’l-Bahá, 1920-Jan-20, to Hatam, Shaykh Hasan brother of Muhammad Hatam et al -- AB05995)
He, verily, is the Mighty, the All-Wise. Drink thou at all times from the choice wine of certitude, the seal whereof hath been broken by the finger of thy Lord, the Almighty, the All-Powerful.
(Bahá’u’lláh, 1293-05 [1876-May], to Muhammad Hasan -- BH09052)
God willing, may you attain in this precious and wondrous Day to the fragrances of the divine Robe. These fragrances are mentioned in one instance that has flowed from the Most Exalted Pen. By the sighs of this Wronged One! If anyone truly attains unto them, he will find himself detached and free from the world and all who dwell therein, and will arise to promote the Cause with perfect strength, power and steadfastness, occupying himself with the remembrance of the Beloved of all creation through wisdom and utterance.
(Bahá’u’lláh, 1298-08-13 [1881-Jul-11], to Muhammad Hasan -- BH08707)
In Baghdad when we had sesame bread or poppy-seed bread, we were delighted, as it was the best of meals. Faith and certitude are solidified in times of trials and tribulations.
(‘Abdu’l-Bahá, Talk to pilgrims at Haifa pilgrim house, 1914-Oct-22 -- ABU0442)
As for what thou hast written concerning the doubts that have come upon thee and thy brothers, this stems from thy station upon the carpet of nearness to thy Lord and Master. Therefore seek refuge in God, hold fast to His cord, and rely upon Him. Know that the limit of certitude is when thou fearest naught alongside God and seest no matter as significant beside God's grandeur. Any station below this is not of Us and cannot be attributed to Us, but rather originates from the depths of the darkness of self and returns thereto when not treasured.
(The Báb, Answer to Mulla Asadu'llah-i-Qazvini of Isfahan, 1263-05-15 (Maku) [1847-May-1], to Mulla Asadu'llah Qazvini, son of Haj Ibrahim -- BB00154)
When man has no faith, he becomes susceptible to all manner of evil and vice. Every wickedness may be expected of him, and even if a soul who is not illumined by the light of faith performs a good deed, it must surely be based on some ulterior motive or self-interest. Yet evil deeds are likely to proceed from him, unless he be fearful. Through fear of punishment and law does he avoid evil.
(‘Abdu’l-Bahá, Words spoken on 1915-Aug-10 in Haifa -- ABU1662)
Verses 30-31: "If ye continue in my words then are ye my disciples indeed." The Master said there are three kinds of belief. (1) To confess with the lips only; (2) To confess with the mouth and believe with the heart in sincerity but not to do according to our belief; (3) To confess and truly believe and also to live as the disciples and followers of Christ.
(‘Abdu’l-Bahá, Words to E.J. Rosenberg et al, spoken around Feb. 1901 -- ABU0044)
O thou who art guided by the light of guidance!
In the Abha Kingdom there is a station which is the ultimate goal of those near to God and the highest aspiration of the sincere ones. That station is absolute evanescence in the Blessed Beauty - that is, the station of "her love intensified." In this state, the fragrances of the Beloved and the attractions of the Desired One so encompass the wayfarer that he becomes embodied spirit and personified light, attaining the degree where "I will make all my remembrances and prayers into a single prayer, and my state in Thy service eternal."
(‘Abdu’l-Bahá, 1894 ca., to Aqa Husayn Alaqihband -- AB06350)
Further quotations · supplied wording and references
The station of Positive Knowledge ['ilmu'l-yaqin] ... is the conviction gained through logic and reason. The station of Perceived Assurance ['aynu'l-yaqin] is that certitude attained from discerning a truth. And the station of Absolute Certitude [haqqu'l-yaqin] is to reach the fulfilment of that truth.
(Provisional translation, AB04958)
Continue exploring
- inmost heart [fu'ad]
Explore the inmost heart as a place of recognition and assurance.
- realms of being; three realms; five realms
- spirit of faith [ruh-i-'iman]
- spiritual transformation
- walking the spiritual path; spiritual wayfaring; the virtuous life
For thought and discussion
Questions to carry forward
- What kinds of fruit would help us recognize faith becoming more deeply lived?
- How do the different accounts of stages or degrees illuminate one another without needing to form one identical sequence?
- What does Abraham’s request suggest about the relationship between belief, questioning, and reassurance?
- How might attention to the inmost heart and knowledge of oneself change the way we examine our convictions?
- How can discussion of spiritual growth strengthen humility and fellowship rather than encourage ranking other people?