Reading scripture: words, meanings, and the art of understanding

Perhaps after a thousand years much of what is every-day language to us will need explanation and the simple truths we teach will be glossed.

Through the spirit of a word, if you are not heedless, I will plant a seed in your heart, which will grow into a great tree.

After a word has been spoken it may be forgotten: but the spirit with which it was uttered remains, for good or evil. This spirit is the real word, and if one discerns it when the word is spoken, he will perceive the relations between the various corresponding words of the several languages; and from this relationship between words he will discern that there is also relationship between the races or peoples who respectively use the languages.

Christ said, "This generation (meaning dispensation) shall not pass away, till all be fulfilled." (St. Luke 21:32.) And in Ex. 20:5 it stated that the sins of the fathers will be visited upon the children unto the third and fourth generation. Does this word generation also mean a cycle, or dispensation?

Answer: No, for the word generation has a different meaning in different places. Christ referred to the Christ Dispensation, or Cycle, and the other refers to the physical generation.

Among these intelligible realities are knowledge and intellect, and when one wishes to explain these, one must needs place them in the mold of some sensible form so that the listener may grasp their meaning. Thus one says they are light--not the light perceived by sight, but a true light perceived by insight. The purpose of such similitude is that listeners might comprehend and become aware of the intellectual concept and the reality abstracted from forms and images in the world of meaning.

Blessed are they who have taken both the outward and the inner meanings - these are servants who have believed in the all-embracing Word. Know that whoso taketh the outward meaning and abandoneth the inner is ignorant, and whoso taketh the inner meaning and abandoneth the outward is heedless, and whoso taketh the inner meaning while maintaining the outward meaning is a perfect sage.

From what hath been revealed from the Kingdom of the All-Merciful's utterance, it is clear and evident that certain divine verses concerning association, conduct, behavior, transactions, ordinances and the like - were their meaning to depart from the literal sense, God's Cause would be suspended and impeded. To this every discerning scholar beareth witness.

Interpretation is not as people imagine, for they think interpretation means extracting a meaning from among meanings from verses and traditions in whatever way, whether it corresponds to reality in all aspects or in some aspects. This is the very error, for interpretation refers to the reality of the meaning that the speaker truly intended, and this appears through the explanation of the One Who makes clear, and reality appears in complete correspondence in all aspects.

Indeed, in my own writings there doth exist a passage stating that the Sun of Truth rose from the zodiac sign of Aries and is now shining resplendent in the sign of Leo. This servant is still present! As thou hast said, they must address their questions to me rather than give interpretations according to their own vain imaginings and personal motives. In making such a statement, I had in mind no one else except the Bab and Baha'u'llah, the character of whose Revelations it had been my purpose to elucidate.

Question: In the copies of the talk given by Abdul-Baha to the Society of Friends in London, there seems to be a discrepancy in the time in the opening line. In some it reads, "About six thousand years ago," in others "six hundred years," and in others "sixty years." If the Society referred to signifies the Bahai Movement, would not sixty years be the correct number?

Answer: This talk opens with the words, "About six hundred years ago." This Society was founded in the city of Hamadan six hundred years ago and has nothing to do with this movement.

The movement of the Supreme Pen in the fields of Tablets is witnessed in different styles. In one instance, the matter is revealed with brevity - this expression is known as 'easily impossible' - and in another instance, both modes are combined. Therefore in the Surih of Kings the aforementioned verses were mentioned concisely, and this is most eloquent.

The word "countenance" has several meanings, among them the meaning of "good-pleasure," as God the Exalted has said "desiring His countenance," and likewise "We feed you only for the countenance of God," that is, His good-pleasure. Among them also is "countenance" in the sense of "essence," as God the Exalted has said "All things perish save His countenance." And among them is "countenance" in the sense of "manifestation," as God the Exalted has said "Whithersoever ye turn, there is the countenance of God."

There are two kinds of opinion (zann): negative opinion and positive opinion. And in one place, opinion has the meaning of certainty and knowledge - "they are certain."

He replied, "It means that in the Qur'an there are histories, interpretations, meanings, historical details, promises and warnings - indeed mention of everything is found therein."

O thou who asketh concerning the noble verse revealed in the Qur'an, and seeketh to understand the meanings and explanations concealed therein - know that what hath been sent down from the kingdom of our Lord, the Mighty, the Merciful, containeth manifold meanings and countless explanations. At times We interpret it outwardly, and at times inwardly.

Know thou that this verse hath meanings which none among the people of creation can reckon save him whom God, the Lord of earth and heaven, doth aid. As for this water sent down from this heaven, it hath in every station meanings whereof We shall now mention some, that perchance thou mayest detach thyself from all that was and shall be, and turn unto God, the Mighty, the Beloved.

You made mention of what the All-Merciful revealed in the Qur'an. Yes, the Wronged One bears witness that it is the truth in which there is no doubt. However, for the "fresh and withered" there have been and are many meanings.

As for what thou didst ask regarding the interpretation of His exalted words "When he saw the moon rising in splendor, he said: 'This is my Lord'" - it hath infinite meanings which no tablet of possibility nor pen of exposition can contain. However, I shall indicate a trace of wisdom: In every Manifestation, the name "Lord" is truly applicable.

O servant of God! In the Qur'an it is said: "It may be that thy Lord will raise thee to a station of praise." For this "station of praise" many meanings and countless interpretations have been given that would fill several volumes.

O thou who art enriched! Regarding the Station of Mahmud, in the mighty Qur'an it is revealed addressing the Beauty of Muhammad: "It may be that thy Lord will raise thee to a Station of Praise (Maqam-i-Mahmud)."

O Mahmud, praised and beloved! In the mighty Qur'an, the perspicuous Book, "We shall raise thee to a praiseworthy station" was revealed, and the interpreters have offered interpretations and investigations. But its true meaning is the comprehensiveness of all perfect attributes, which is the station of the supreme vicegerency of the human world, for this vicegerency is of God.

Interpret not the divine Word, and remain not veiled from its outer meaning, for none knoweth its interpretation save God and those who are heedless of the outer meaning of the words and claim to understand their inner meanings - I swear by the Most Great Name that such souls have been and shall ever be liars. Blessed are they who act upon the outer meaning and hope for the inner meaning.

This much, however, is clear and well established: whatsoever is the Divine intent in the Tablets is outwardly, manifestly, plain and evident; and no one hath been, nor shall ever be, commissioned to interpret the words of God. We bear witness that the interpreters in this Day are none other than the people of vain imaginings. We beseech God that we may hold fast unto the cord of explicit utterance, and tread with the utmost steadfastness the path of His good-pleasure.

Say: None knows the interpretation of the Book save God. It is not for anyone to speak of it or ponder it. Thus has the matter been decreed by One Who is mighty and powerful.

Say: Take what We intend and the outward meanings of what We have revealed in the Book. This is better for you, if you be of those who understand.

It is not permitted for anyone to interpret the verses of the Book by his own knowledge. Say: Ask ye of Me whatsoever ye desire and that which ye know not.

Thus have We expounded the verses for those among you endowed with understanding who are firm, with lucid certitude, in the Covenant of God. Say: None knoweth the interpretation of what We have sent down in the Book save God and whom He willeth. Verily, there is no God but He, the All-Powerful, the All-Glorious. Whoso interpreteth a single letter of Our verses contrary to what God revealed aforetime in the Qur'an -- these are the lost.

The interpreters are those who speak without seeing and judge without attaining. By God's grace, what We have mentioned has been from God's clear verses and from that which is accepted by you and the people of the Bayan, inasmuch as the Bayan was revealed only to command all explicitly and without interpretation that should anyone appear with divine verses, none should object to him.

… To elaborate further would prolong the matter, but verily the decisive verses are those from which the divine purpose can be directly understood, requiring no further proof or mention for their establishment.

The Primal Point - may the spirit of all else be sacrificed for Him - hath revealed the essence of the entire Bayan in the guise of a single statement. His exalted Word declares: "I have written an essence concerning His remembrance, and it is this: He shall not be known by My allusions, nor by what hath been mentioned in the Bayan. Nay, by His glory, that word is, in God's estimation, greater than the worship of all who are on earth, for the essence of all worship leadeth unto this. Therefore, as thou hast known God, know Him Who shall be made manifest, for He is too glorious and exalted to be known except through Himself or to be described by the allusions of His creation.

Whosoever seeketh to know Me through aught else than what was revealed by Me is indeed the most veiled of all creation before the Self-Sufficient, the Most High. Whosoever desireth to behold Me must behold Me through Mine own eyes." Thus was the matter decreed in the Tablets.

Now behold how these united statements, which outwardly appear different and contradictory, can be comprehended by these weak servants and let them drink from the crystal waters of inner meanings that flow from the streams of divine utterances.

… If you cannot yourself understand the complexities of divine principles, ask of the Fountain of eternal meanings, for none but Him has understood or will understand His words.

Today the duty of all is to follow whatever has been revealed from the Supreme Pen and believe in whatever is the clear and evident utterance of this servant. They should never interpret or explain, nor seek hidden meanings.

Therefore, they must turn their faces to the Point of Adoration of the celestial Concourse, hold fast to the most sublime Station, and pray and supplicate that they may be freed from the doubts of misinterpretation. This is the way of 'Abdu'l-Baha. This is the religion of 'Abdu'l-Baha. This is the path of 'Abdu'l-Baha. Whoever cherisheth the love of Baha, let him choose this straight path. Whoever abandoneth this path, verily, he is of them who are shut out as by a veil from Him.

That which is necessary today is that the Hands of the Cause of God should guide the servants to the Dawning-Place of true divine unity and fix their gaze upon the horizon of the One Manifestation, and not, like the former people, take up a new idol each day. This is My counsel to them, and We beseech God, blessed and exalted be He, to confirm all in what He hath revealed in His perspicuous Book.

As for what you wrote regarding the visitation prayer for the Prince of Martyrs, peace be upon him - from the visitation prayer itself it is clear that what is meant by the Prince of Martyrs is the martyr of Karbala, the son of Fatimih-Zahra. You should certainly have no doubt about this and not be satisfied with interpretations of the texts.

Finally he said the verse was subject also to a different interpretation, and he explained it in such a way as to mean a decisive command.

… I answered: 'You are plainly wrong in your interpretation of both verses. For by ambiguous verses is meant those whose literal sense is not in accord with the fundamental principles of the Law. Such verses are therefore liable to an allegorical interpretation. By perspicuous verses is meant those whose literal sense is plainly in accord with the general laws and fundamental rules of Faith. Such verses are therefore to be taken literally.'

Furthermore, the objection of some to the words of the philosopher was without proof, for they understood not the speaker's intent. In truth, one cannot be content with the outward meaning of words and rise up in derision, except in the case of those who openly profess unbelief and idolatry, whose words admit of no interpretation.

In some places a word was added, which is this: The traces of the Prophets and the great events of the chosen ones must either all be given true meanings or must be plainly narrated according to their outward sense. In both cases the exposition is proof and manifestation of knowledge and understanding.

To begin, let it be understood that the Prophets or Messengers of God are holy souls sent by Him to lead us to a knowledge of God and establish laws and ordinances for the people, which will tend to their development both spiritually and materially, in order that they might reach the intended aim; but their revelation or message has ever been given in accordance with the limitations or receptivity of the people of their time or age, for as long as the understanding of men has not reached the point of maturity the Divine Manifestations give explanations in illuminated verses expressing their works in a sealed, hidden and symbolical way.

At the time of Christ, or at least among those who heard him, there was, as I have said, little or no discussion of difficult questions -men were not accustomed to abstract thinking; therefore the symbols and metaphors of his teachings were not interpreted by them - they were literally accepted as the letter of the Law.

Hence, the mysteries of this Holy Book must be understood, and the meanings of the Torah and the Gospel comprehended, for they are all allegories and mysteries. So long as one does not unravel these mysteries, one will remain deprived and fail to grasp the truth.

Verily, the people are veiled from comprehending the meanings of the Gospel, the Bible and the Koran and know not the interpretation of the scriptures of God, except those whose eyes are opened by the outpouring of the Spirit of God.

O maidservant of God! Know thou that all the matters mentioned in the Gospels referring to the miracles of His Holiness the Christ, have explanations and interpretations which no one knows save those endowed with spiritual eyes and ears.

In earlier years the Most Exalted Pen wrote about the interpretation and inner meanings of the divine Books, and likewise about unveiling the symbols and allusions of the companions of the Bayan and their meanings - that which every person of knowledge hath testified to the Ocean of divine knowledge. However in these days We have not been and are not inclined to interpretation and inner meanings.

Were We to interpret and expound them now, no wayfarer could bear it.

And if thou wouldst sharpen thy vision and reflect, thou wouldst witness that these are the days wherein thy Lord's Cause hath been spread abroad and hath been and will be decreed, and through it truth is distinguished from falsehood, light from darkness, and the wretched from the blessed.

The Surih of the Companions of the Elephant will, God willing, be interpreted later and sent to you. At present there is not time to write even one line or interpret the Companions of the Birds, let alone the Companions of the Elephant. Pray that 'Abdu'l-Baha may find a little time to write a commentary.

Please refer to that. Owing to the great (press of) work, I have not the time for several explanations.

I ask God that thou mayest attain such a state of perception, as will enable thee to expound with knowledge the words of the Holy Bible.

O maid-servant of God! I ask God to open before thy face the doors of wisdom, to give thee a drink of the chalice overflowing with the wine of certainty, and to inspire thee with the mysteries of the Holy Book, so that thou mayest know the significances of vision and the reality of revelation, and all the hidden symbols of prophetic Scripture, such as those of Isaiah, Jeremiah and Ezekiel.

To this Thy servant give the understanding of the Old Testament and the New and enable her to speak forth with mighty voice and to sing with power the holy songs and to discover the real meaning and the secret mysteries of those verses, for Thou art the Powerful Inspirer and the Mighty One

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It is revealed in the Koran: 'They have ears but they do not hear; eyes but they do not see, hearts but they do not comprehend;-' in other words, they have ears but they are deaf to the Call of God; they have eyes but they are blind to the Beauty of the Beloved; they have hearts but they are not aware of Mysteries of the Kingdom...

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But whatever is inscribed by the Divine Pen on the tablet of the heart corresponds to this writing and accords with the Wise Remembrance and the Clear Book.

However, alien impressions prevent the mind from reading those lines in the breasts.

O ye two who are advancing towards the Kingdom of God!

Mr... hath praised you that, verily, ye have rent the veil asunder, removed the covering, become informed of the mysteries of God and of the symbols of the Holy Bible, have understood the interpretations of its verses, discovered the truth of its evidences and been guided to the Path of His Kingdom; are imploring for His heavenly gifts and are engaged in His commemoration among seekers.

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We made reply: "Muhammad, the Seal of the Prophets, and the most distinguished of God's chosen Ones, hath likened the Dispensation of the Qur'an unto heaven, by reason of its loftiness, its paramount influence, its majesty, and the fact that it comprehendeth all religions. And as the sun and moon constitute the brightest and most prominent luminaries in the heavens, similarly in the heaven of the religion of God two shining orbs have been ordained -- fasting and prayer. 'Islam is heaven; fasting is its sun, prayer, its moon.'"

This is the purpose underlying the symbolic words of the Manifestations of God. Consequently, the application of the terms "sun" and "moon" to the things already mentioned hath been demonstrated and justified by the text of the sacred verses and the recorded traditions. Hence, it is clear and manifest that by the words "the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven" is intended the waywardness of the divines, and the annulment of laws firmly established by divine Revelation, all of which, in symbolic language, have been foreshadowed by the Manifestation of God.

O servant of Baha! It is related in the traditions that, on the Day of Resurrection, the earth shall be brought near unto itself. Yet they knew not that wondrous industries would make East and West companions, and new discoveries would cause North and South to share each other’s secrets. They imagined that, through the contraction and confinement of the lands, the regions of the earth would be drawn nigh unto one another. Yet what fruit would there be in that?

As for the verse in the Furqan "on a Day the measure whereof is fifty thousand years," the meaning is that momentous matters, universal events, and infinite occurrences whose manifestation and execution would require fifty thousand years will be accomplished in that single Day. This is why in another passage He speaks of "in the twinkling of an eye." The intention of this verse refers to the Day of the manifestation of the Abha Beauty, which is equivalent to fifty thousand years, not actually fifty thousand years - just as it is said that one hour of separation is equal to a thousand years.

This is why it says in the Gospel regarding the signs of the next Manifestation: "The stars shall fall and the moon shall not give its light forever." Certainly the brilliant rays that appeared from the Sun of Truth eclipse the radiance and glory of every shining star.

The 'heaven' of the material world is something else. It is the sky overhead in which the clouds move. This heaven is 'up' to us and 'down' to those upon the other side of the earth, while vice versa their material heaven is 'down' to us. In the Heavenly Book it is saidthat the 'stars will fall from heaven.' Where will they fall? Science proves that nearly all the stars are larger than the earth. Where will they find room to fall?

With the appearance of the Great Resurrection and the Supreme Calamity and the Hour's arrival, verily the suns shall be folded up and the stars scattered and the moon split - this is one of the secrets of the continuous gathering and a symbol concealed from the sight of all who see, revealed through the appearance of the Great and Most Glorious One, the Promised and Expected One.

And have ye not heard "On the day when the heaven shall be cleft asunder by clouds" - these are the clouds whereby the heavens of existence were rent asunder, if ye be of those who understand the signs of God. And it was revealed "On the day when the heaven shall bring a manifest smoke" - this is the smoke that hath blinded your eyes, whereby ye recognized not your Lord and turned away from the Beauty of divine holiness and glory, though ye were promised this in preserved scrolls.

In the Persian tongue it was mentioned: O thou who gazeth toward God! Look not to the words of the past and what hath been mentioned, for most of it was either pure falsehood or intermingled therewith. And even if there was a word of truth, they comprehended not its meaning and distorted it. Consider what was written in the Book concerning the signs of resurrection, gathering, raising of the dead, the Hour, the Calamity, the Inevitable Event, the Cry, the Trump, Paradise and Fire, and the like, and likewise concerning the Qa'im and His appearance - not a letter thereof did they comprehend, and from its purpose they remained wholly veiled.

Indeed in such cases they regarded interpretation as the truth of revelation and the essence of true exegesis: thus, for instance, they interpreted the sovereignty of the Qa'im as a mystical sovereignty, and His conquests as conquests of the cities of hearts, adducing in support of this the meekness and defeat of the Chief of Martyrs (may the life of all being be a sacrifice for him).

They did not understand the verses for they took only their literal meaning; consequently, they were deprived of an appreciation of the beauty of Christ. For instance: They were expecting the coming of Christ with sovereignty. They expected Him to have such power that He would overcome the East and the West. He was to rule with a rod of iron in His hands, and to promote and fulfil the law of Moses.

The Book of Isaiah announces that the Messiah will conquer the East and the West, that all the nations of the earth will gather under His shadow, that His kingdom will be established, that He will come from an unknown place, that the sinners will be judged, and that justice will prevail to such a degree that the wolf and the lamb, the leopard and the kid, the sucking child and the asp will all gather at one spring, in one meadow, and in one abode.

… Now, each and every one of these conditions had an inner meaning, but the Jews failed to understand and were therefore veiled from recognizing Him.

This "rod out of the stem of Jesse" might seem to apply to Christ, for Joseph was a descendant of Jesse, the father of David. However, since Christ had come into being through the Divine Spirit, He called Himself the Son of God. Had this not been the case, this passage could have indeed applied to Him.

The union of the wolf and the lamb means that those who are far from each other in religion may become believers and accept the same book, i.e. - religion.

What would be the use of the two beasts eating together and to be in peace - there would be no result. But if two enemies should come together and be united in one religion, it would be of great benefit and they would do great good.

Today at table let us speak a little of proofs. Had you come to this blessed spot in the days of the manifestation of that most resplendent Light, entered the court of His presence, and beheld His luminous countenance, you would have recognized that His utterance and His beauty were in want of no further proof. How numerous the souls who, upon attaining His presence, became at once confirmed believers, dispensing with any further proof ! Even those who were steeped in the deepest hatred and denial would, upon meeting Baha’u’llah, testify to His greatness, saying, "This is indeed a distinguished man, but how regrettable that he makes such a claim! For whatever else he might say would be acceptable."

Now, since that Luminary of truth has set, all stand in need of proofs, and so we have been occupied with providing rational proofs. Let us mention another, and this undeniable proof should alone suffice any fair-minded soul: It is that this illustrious Being advanced His Cause from within the Most Great Prison, whence His light shone forth, His fame encircled the globe, and the word of His glory reached both East and West. To this day such a thing has never come to pass, if the matter be examined with fairness. But there are certain souls who, even if they were to hear every proof in the world, would not judge fairly! Governments and peoples with all their might failed to resist Him, while He, alone and single-handed, wronged and imprisoned, accomplished whatsoever He had purposed.

I will not mention the miracles of Baha'u'llah, for the hearer might say that these are merely traditions which may or may not be true. Such, too, is the case with the Gospel, where the accounts of the miracles of Christ come down to us from the Apostles and not from other observers, and are denied by the Jews. Were I nonetheless to mention the supernatural feats of Baha'u'llah, they are numerous and unequivocally acknowledged in the East, even by some of the non-believers. But these accounts cannot be a decisive proof and testimony for all, since the hearer might say that they are not factually true, as the followers of other denominations also recount miracles from their leaders. For instance, Hindus recount certain miracles of Brahma. How can we know that those are false and that these are true? If these are reported accounts, so too are those; if these are widely attested, then the same holds true of those. Thus such accounts do not constitute a sufficient proof. Of course, a miracle may be a proof for the eyewitness, but even then he might not be sure whether what he beheld was a true miracle or mere sorcery. Indeed, extraordinary feats have also been attributed to certain magicians.

In brief, our meaning is that many marvellous things appeared from Baha'u'llah, but we do not recount them, for not only do they not constitute a proof and testimony for all mankind, but they are not even a decisive proof for those who witnessed them and who may ascribe them to magic.

Moreover, most of the miracles attributed to the Prophets have an inner meaning. For instance, it is recorded in the Gospel that upon the martyrdom of Christ darkness fell, the earth shook, the veil of the Temple was rent in twain, and the dead arose from their graves. If this had outwardly come to pass it would have been a stupendous thing. Such an event would have undoubtedly been recorded in the chronicles of the time and would have seized with dismay the hearts of men. At the very least the soldiers would have removed Christ from the cross or would have fled. But as these events have not been recorded in any history it is evident that they are not to be understood literally but according to their inner meaning. Our purpose is not to deny, but merely to say that these accounts do not constitute a decisive proof, and that they have an inner meaning—nothing more.

If we were to take this account according to the literal meaning of the words, as indicated by their common usage, it would indeed be exceedingly strange, and human minds would be excused from accepting, affirming, or imagining it. For such elaborate arrangements and details, such statements and reproaches, would be implausible even coming from an intelligent person, let alone from the Divinity Himself, Who has arranged this infinite universe in the most perfect form and arrayed its countless beings in the utmost order, soundness, and perfection.

As regards the story of Adam, peace be upon him, its outward meaning is not what is intended, but rather its inner significances. The tree is none other than the Tree of Life, firmly rooted, with branches extending to the vault of heaven, ever-bearing fruit and breaking the fast of every spiritual wayfarer. The prohibition given to Adam was not a legislative or prescriptive prohibition, but rather an existential one - like the prevention of an embryo from assuming the conditions of a mature adult.

Regarding the matter of Ezra (peace be upon him), the truth is that it refers to the people of Moses who were captured and humiliated by Nebuchadnezzar's invasion, with seventy thousand taken captive to Babylon from the Holy Land. This nation was dead and extinct for a hundred years. Ezra was grieved and distressed by this event, whereupon he received the glad tidings that this nation would be revived again, as indeed came to pass.

Observe that it says they will "awaken" - from the expression of awakening, it becomes clear what rising from the graves means. As Ezekiel says: "Behold, I will open your graves and raise you from your graves, O my people, and bring you into the land of Israel." The meaning of graves is not physical bodies and corpses, but rather that spirits buried in bodies will be resurrected and gathered and assemble in the land of Israel.

Regarding the blessed verse "Show me how Thou givest life to the dead," the meaning is not physical life but spiritual life, and this is the life of the spirit of truth which hath been breathed into the temples of the pure ones.

As to the difficulty concerning the blessed verse "that my heart may be at rest," it is clear and evident that faith consists in acceptance, and assurance is the attainment of the reality of manifestation, so that the heart, which is a heavenly mirror, may be illumined by the lights of the Sun of Truth.

But let us return to our original theme. In the holy books and sacred scriptures there is mention of a "return," but the ignorant have failed to grasp its meanings and have imagined it to refer to reincarnation. For what the Prophets of God meant by "return" is not the return of the essence but of the attributes; it is not the return of the Manifestation Himself but of His perfections.

Now, they asked John the Baptist, "Art thou Elias?" and he answered, "I am not," whereas it is said in the Gospel that John was the promised Elias himself, and Christ clearly stated this as well. If John was Elias, why did he say he was not, and if he was not Elias, why did Christ say he was?

The reason is that we consider here not the individuality of the person but the reality of his perfections---that is to say, the very same perfections that Elias possessed were realized in John the Baptist as well. Thus John the Baptist was the promised Elias. What is being considered here is not the essence but the attributes.

As to the question of "the mystery of the great inversion in the sign of the sovereign": Inversion has two meanings - one means return, and the other means turning upside down. It is said that on the Day of the Promised One's appearance, all things of the previous Dispensation will return - meaning that whatever occurred in the previous Dispensation, such as the arising of the Resurrection, the coming of a new Book, the revelation of a new Law, the rolling up of the heaven of religions, likewise will exactly return in the subsequent Dispensation. … And the second meaning, which is turning upside down, means that on the Promised Day "He will make your highest become lowest, and your lowest become highest."

Consider the sun: when it rises in the morning, it is the resurrection of earthly beings, for all the earth is set in motion and the mysteries of all beings emerge from the realm of the unseen to the realm of the visible. … Yet despite the fact that all beings are resurrected and scattered through this bounty of the sun, and their existence depends on its dawning and rising, they are unaware of this bounty - except for living beings that are alive.

The Master said this meant the liver of those who went before; that is to say, the religious laws of each preceding prophet are annulled by the succeeding one and are as dry bones.

I know not how they interpret the words of Truth which say "The Day mankind shall stand before the Lord of the worlds," and then He says "Woe on that Day to the deniers who deny the Day of Judgment! And none denies it except every sinful transgressor."

In the blessed verse of the Qur'an it is said: "And there shall be a blast on the trumpet, and all who are in the heavens and all who are on the earth shall swoon." It is a day wherein all who are in the heavens and on earth were struck unconscious--that is to say, in the eyes of them that are endowed with insight, they were truly dumbfounded, and the unconscious person--that is, one deprived of eternal life--perceives nothing. However, the person of insight becomes aware of the reality of the Cause.

This is what the All-Merciful hath revealed in the Qur'an regarding the Day of Resurrection in His exalted words: "One party shall be in Paradise, and one party in the Fire." This is that Day unto which the countenance of the divine Books was turned, and wherein the mysteries of the heavenly Scriptures were made manifest and clear.

Heaven and hell have been misunderstood until the Blessed Perfection explained the true meaning which is difficult to understand.

There are two kinds of Eden--one of this world, and one in the world to come. Hell has also two conditions, one here and one in the world to come.

In brief, the meaning of the blessed verse is that the fire of hell transforms the face, leaving no freshness - it burns and discolors it. That is, the fires of rejection and denial burn one's face, and "the guilty shall be known by their marks" comes to pass. It leaves no delicacy, cheerfulness, freshness or light of faith, just as in another verse He says "Some faces that Day will be covered with darkness."

O Mardiyyih! In the blessed verse "Return thou content, well-pleasing, and enter thou among My servants and enter thou My paradise" - some maintain that "among My servants" means [...], but those who understand inner meanings and truths maintain that "among My servants" means "into the hearts of My servants."

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O 'Abdu'l-Ghafur! "A holy city, and a Lord Ever-Forgiving" is the glorious utterance and the explicit text of the Qur'an. The "holy city" is the City of Love, and the "Lord Ever-Forgiving" is manifest and evident to the friends of that city with His attribute of mercy.

Ponder these words of John who gave tidings of the holy and great City, until he said: "And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it," unto the end of his words.

In the Book of Zechariah it is stated: "And it shall be one day which shall be known to the Lord, not day, nor night." Likewise Isaiah saith: "The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light." He hath mentioned the station of the Day of God, as hath been revealed in the Tablets, that this divine Day is illumined by the light of His resplendent countenance.

Q. Then you do not mean this phenomenal heaven?

A. I mean the heaven from which Christ descended and to which he ascended--the heaven of divine Will, the heaven of spirituality.

Baha'u'llah said, 'When Christ came for the first time He came upon the clouds'. Christ said that He had come from the sky, from Heaven -- that He came forth from God -- while He was born of Mary, His Mother. But when He declared that He had come from Heaven, it is clear that He did not mean the blue firmament but that He spoke of the Heaven of the Kingdom of God, and that from this Heaven He descended upon the clouds.

Likewise the address of the angels to the people of Galilee, "That this Christ will return in the same way and that He will descend from heaven," is a spiritual address. For when Christ appeared, He came from heaven, although He was outwardly born from the womb of Mary. For He said: "No man hath ascended up to heaven, but he that came down from heaven."

He said: "I came down from heaven and likewise will go to heaven." By "heaven" is not meant this infinite phenomenal space, but "heaven" signifies the word of the divine kingdom which is the supreme station and seat of the Sun of Truth.

Christ saith: 'No man hath ascended up to heaven, save the Son of Man who is in heaven.' Consider: Christ came from the womb of Mary, and while He was upon the earth, He regarded Himself as heavenly. Thus the meaning of heaven is not this boundless air, but the loftiness of His station and the spirituality of His Holiness.

In the Gospel it is explicitly stated that in His first coming, although Christ was born to Mary, He Himself said that He came from heaven. Thus, the meaning of 'heaven' is the greatness of the Cause and eminence and might of the Manifestation of God Who spreads this divine Cause by His heavenly power and divine strength and not through material means.

The intent of "heaven" is not this boundless space, but rather the intent of heaven is the world of reality which is higher than all worlds.

Know thou that the people, even unto this day, have failed to unravel the hidden secrets of the Book. They imagine that Christ was excluded from His heaven in the days when He walked the earth, that He fell from the heights of His sublimity, and afterwards mounted to those upper reaches of the sky, to the heaven which doth not exist at all, for it is but space.

As to the worlds whereunto Christ (unto whom be the great glory) referred: They are spiritual, divine, heavenly, single, unlocated; neither the imperfect mind can comprehend them, nor the sinning soul can know them.

Such is the meaning of the resurrection of Christ, and this was a true resurrection. But as the clergy did not grasp the meaning of the Gospels and did not comprehend this mystery, it was claimed that religion was opposed to science and science was incompatible with religion, for among other things the ascension of Christ in a physical body to the material heavens is contrary to the mathematical sciences.

Thou didst ask as to the transfiguration of Jesus, with Moses and Elias and the Heavenly Father on Mount Tabor, as referred to in the Bible. This occurrence was perceived by the disciples with their inner eye, wherefore it was a secret hidden away, and was a spiritual discovery of theirs. … It is clear that this was a spiritual vision and a scene of the Kingdom.

'Abdu'l-Baha answered: "All these things - the fish, the honeycomb etc, are symbols and were meant to be understood spiritually, just as the Resurrection itself was a spiritual resurrection.

A.B. God willing you will always be in h[eaven]. In the bible he says 'no one goes to h[eaven] save the one who came from heaven.' Then it says 'The son of man said "I am [...] heaven" while he was on earth. This is in the Bible. Now consider those ignorant ones who thought that what [...] said was not true, whilst the "heaven" was with [...]

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Consider likewise that when Christ blessed the bread and gave it to His disciples, saying, "this is My body", He was visibly and distinctly present with them in person and in body, and was not transformed into bread and wine. Had He become the bread and wine itself, He could not have remained distinctly present before them in body and in person.

It is therefore clear that the bread and wine were symbols, meaning: My grace and My perfections have been given you, and since you have partaken of this manifold grace, you have attained everlasting life and received your share and portion of the heavenly sustenance.

He said, "I am the living bread which came down from heaven; if any man eat of this bread, he shall live for ever." When the Jews heard this, they took it literally and failed to understand the significance of His meaning and teaching. The spiritual truth which Christ wished to convey to them was that the reality of Divinity within Him was like a blessing which had come down from heaven and that he who partook of this blessing should never die. That is to say, bread was the symbol of the perfections which had descended upon Him from God, and he who ate of this bread, or endowed himself with the perfections of Christ, would undoubtedly attain to everlasting life.

There is a Sentence in the New Testament where Christ says he will not eat of the grape again until he eats thereof in His Father's Kingdom. What do the great and learned men think Concerning this sentence? There is no grape in the Kingdom. This a symbol and sign of the Word of God.

When the seed is first planted, you cannot expect to gather the harvest immediately. A baby is first nourished by milk, gradually he is fed on other foods. Mary desired that Christ would reveal Himself to those present, but He said: "The hour is not yet come."

The water in this sense bears the meaning of words, for it is the cause of life, in its literal and spiritual interpretation.

And by this wine We intended the Kawthar of God and His outpouring, and the Salsabil of God and His Tasnim, and the wine of God and His grace, even as was revealed in the Furqan, if you be of those who know. He said - and His word is the truth - "wine delightful to those who drink." And by this wine He intended naught but what We have mentioned to you, O concourse of the assured ones.

Know that by "food" is meant knowledge itself - all knowledge - and by "Israel" the Primal Point, and by "Children of Israel" him whom God made a proof unto mankind in those days, save what Israel prohibited for himself - that is, what the Primal Point prohibited for His servants and bondsmen.

Kawthar is a word derived from Kathrat, meaning abundance. The divine Kawthar in this day is the sweet savour of holiness, which bestoweth new life upon every soul.

Know that the meaning of the fish in this verse is worldly concerns and material nature which exist in the visible realm. That is, when they reached that sea, they forgot all they had in the worlds of creation, and it returned to its source, origin and fountainhead - and this is an inevitable truth. For when man becomes immersed in the sea of recognition and reaches the depths of the ocean of reality in the realm of eternity, he casts off the two sandals of worldly concerns and carnal desires, if ye but knew.

As to the verses which thou didst ask about from the Gospel of Luke, know thou that Christ was the Jonah of His age and the whale is this world. Whosoever entereth the belly of the whale perisheth eternally, but Christ entered the belly of this whale as did Jonah and emerged alive, eternal in might and majesty.

October 5th Psalm 102 Revelation 22, verse: The river of water is the truth, new, pure and clear teachings and not ignorantly interpreted as is done by Christianity, and also to come forth by the Manifestation and Abdul- Baha. Baha'u'llah said that the world "throne" is the body of Baha'u'llah.

God cannot be described as being elevated above anything or established upon anything, for what was revealed in the Book from the Loving Friend regarding "He is established upon the throne" meant nothing by "throne" except His knowledge and power, which is His very Self and none other.

If you interpret this verse according to the above explanation, it will be correct; because [it] has not left its transcendent station in order to find an entrance into the mirror, but it is ever stationed in its own center of grandeur and perpetuity.

Moreover, in certain passages of the sacred scriptures where allusion is made to the Spirit, a specific person is intended, as it is conventionally said in speech and conversation that such and such a person is spirit personified or is the embodiment of mercy and generosity. In this case the focus is not upon the lamp but upon the light.

The light which is mentioned in the holy books, is therefore the light of the intellect.

Their Temple, or body, holds the station of the shell, while their spirits are like the pearl within. The body is like the rind, the spirit is like the kernel. The body is like the glass chimney on the lamp while the spirit is the light within. The glass is dark, and does not give light of itself, but inasmuch as the light has illuminated it, it has become an instrument of illumination. Angels referred to have earthly bodies, yet their characteristics are Heavenly, therefore they are interpreted as Angels.

This is what the Tongue of Grandeur hath spoken in reply - mighty be His utterance:

As to what thou hast asked concerning that which the All-Merciful hath revealed in the Qur'an to Muhammad, the Apostle of God, where He saith, "Who maketh the angels His messengers, having wings two, and three, and four" - know thou that the angels have diverse ranks and stations, and likewise exalted positions, some above others.

Fourth: What is meant by "jinn" in the blessed verse of the Qur'an are souls whose faith and denial are hidden and concealed. The jinn is a hidden being, thus He says "they see you from where you do not see them" meaning they are aware and cognizant of faith and certitude in you, but their faith and certitude are hidden from you - "one in whom the light of faith or the fire of rebellion is concealed."

And as for what thou hast asked concerning what is mentioned in the Tablets about the jinn - yea, it is the truth, and We are of those who are certain of it. However, this name has diverse applications, if ye be of those who understand. Among them, it is applied to men who are like lightning in the days of God, such that they pass by all who are in the heavens and the earth in less than a moment, and for this reason is this name applied to them, if ye be of those who know.

This has significance; it needs explanation. The point is this, this is the fire of the love of God.

The learned ones say this fire of guidance blazed in the green tree and His Holiness Moses became firm and steadfast upon that fire. But the meaning is not thus, though according to the delicate thoughts of the learned ones it is absolute truth.

The radiance streaming forth from this point of dawn is like a lamp in this material world. It constitutes the key that can open all the portals before the face of humanity so that the essence of the Cause of the Lord of creation might become manifest as is implied by that divine verse.

Question: What is meant by the Apostlesi speaking in tongues?

Answer: The meaning is that the Apostles taught in a spiritual tongue, a tongue that embraces all tongues. For the Word of the Kingdom comprises spiritual meanings and divine mysteries, and whoso attains to this Word will find the realities and mysteries of creation to be clear and evident. The divine inner meanings are the all-encompassing reality of all tongues.

In the first chapter of the Gospel of St. John the opening words are as follows: "In the beginning was the Word, and the Word was with God, and the Word was God."

Up to this time the explanation of it is this. In the beginning was the Word--this, they say, means: "In the beginning was the Son, the Lamb of God, Christ." The Word was with God means: "Christ was with God." The Word was God means: "The Father, Son, and Holy Ghost are one." This is what they say regarding the Trinity, according to all the theologians and metaphysicians in the world of Christendom.

By quoting to them several verses of the Koran I established the fact that there are three kinds of Words; 'Finite Words,' 'Creational Words' and 'Spiritual Words'. The Conversations of men being the result of the combination of sound and vowels are temporary, having no permanent effect in shaping the destiny of mankind or reforming the morals of the people. These are 'Finite Words.' 'The Creational Words' are the laws of the Prophets which are likewise changed from Dispensation to Dispensation according to the exigencies of the time.

Some people acclaim Christ as God; others regard Him as the Word of God; still others, as the Messenger of God.

Christ meant, through metaphor and allusion, to affirm the words of Peter. And so, since the latter's name meant "rock," He said: "Thou art Peter, and upon this rock I will build my church." That is, thy belief that Christ is the Son of the living God will become the foundation of the religion of God, and upon this belief the foundation of the church of God--which is the Law of God--shall be established.

For example, in the Gospel His Holiness Christ, praising Peter, said "that thou art Peter and upon this rock I will build my church.' Now, this was an obscure utterance and in regard to his successorship there was a difference. But if His Holiness Christ had said "that this opinion thou hast at present will be the foundation, then the Pope would not say today "Here is the center - all of them must obey me," because that was the aim of Christ: that your opinion is not right - that was all.

In regard to forgiveness of sins: there are some verses that have been misunderstood such as: (Matt, 16-19) "Whatsoever thou shall bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." This verse has quite another meaning.

The Christians have not understood its meaning. They imagine that it means the redemption of sins through the Christian leaders. The intention of Christ was to permit His disciples to elaborate or abrogate the laws of the Torah, as He had altered only two, those of the Sabbath and divorce.

The essence of its translation is that He saith: My ascension to the most exalted horizon is better for you, for until I ascend to the seat of truth with the Mighty, Omnipotent Sovereign, that Comforting Spirit shall not come. When I ascend, I will send Him, and when that Pure Spirit appeareth in the world of dust, He shall convince people of three things: of sin, of righteousness, and of judgment.

'The Prince of this world does not receive any bounty from me, is not dependent upon me.' Chap. 16:7-12, means that another will come and bring to you the knowledge which you now cannot bear to hear. The thirteenth verse of the same chapter proves that it is to be man, for the spirit has no ears through which to hear. The fifteenth verse of the same chapter means that He receives light from the same source, from the same bounty which they share in common.

In the Gospels it is written that the Christ said: "I have many things to say unto you, but ye cannot bear them now! But when he, the spirit of truth, is come, he will guide you unto all knowledge." Christ is alluding to a person, because he says, "When he is come, he will not speak of himself, but whatsoever he shall hear, that shall he speak."

Question: "And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come."

'Abdu'l-Baha: "Yes. I have explained this in the book 'Some Answered Questions.' Refer to it. It will become clear.

Likewise the Primal Point - may the spirit of all else be sacrificed for His sake - saith: "Say: This is the News of which none hath knowledge save God, but on that day ye shall not know." Yet these unjust people have said what they have said. This is that Mighty News mentioned and recorded in all the Books, of whose time of appearance none save God Himself is aware. This is that Hour of which Christ spoke when He said: "But of that day and hour knoweth no man, no, not the angels of heaven, but the Father only."

It does not mean that Christ shall stand in person and speak with kings and princes (although the time will come when even kings and princes will come and listen.)

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Mrs. P. asked the meaning of 'There were two women in the field. One was taken and the other left.'

Abdul Baha: One will accept and the other reject the Revelation.

If we say that according to the text of the Bible, "God hardened Pharaoh's heart" that he might not believe in Moses, this signifies that, verily, He did not soften his heart. … The darkness spoken of in the Bible as being created by God, signifieth that, verily, God hath not caused light to shine; inasmuch as where there is no light, there will be darkness; when there is no sight, there will be blindness; when there is no life, there will be death; when there is no riches, there will be poverty; and when there is no knowledge, there will be ignorance.

You have knowledge that within the essence of this seed exists a mighty tree, but sight does not see it until it sprouts and becomes a tree. From this example the reality of the matter becomes clear and evident. Therefore the Torah's statement does not contradict divine knowledge which encompasses the realities of things.

That is to say, Satan signifieth the powers of nature, which in the realm of reality are expressed as the insistent self. Thus the meaning of the Gospel verse is this: that the world of nature directed Christ toward conformity with itself, that through these natural powers He might attain complete dominion in the world of nature.

This narrative cannot be literally true, as the earth is round and not to be surveyed from any mountain. The meaning is this: Man has two natures-a higher nature, which is Divine, and a lower nature, which is human.

God has given us free will to choose or reject Him. If we reject Him, we lose the blessing for which we came. James 1:13-14 - "Let no man say when he is tempted, 'I am tempted of God' for God cannot be tempted with evil, neither tempteth He any man. But every man is tempted when he is drawn away of his own lust and enticed."

This story needs no explanation - meaning plainly understood.

Verse 11: "Neither do I condemn thee, go and sin no more." This shows that we should never look upon the faults of others but only consider our own faults.

His words are not to be taken literally, but as enjoining that there should be no resentment or retaliation for injuries received.

In answer 'Abdu'l-Baha said in part: "This is the exposition of one of the great questions of Divine Wisdom which Christ has couched in this brief and simple utterance. The great question is this: In the world of existence, pause (or discontinuation of progress) marks the beginning of fall and decadence. for instance, as long as the bird soars or moves upward in the air, it is in progress. But no sooner it pauses than it begins to descend.

God has created all things in such a manner that they have always two conditions - the condition of perfection and the condition of imperfection. The flower blooms; this is perfection - it fades; this is imperfection.

The "fatted calf" is the Heavenly Table of Knowledge; the "ring" is the Sign or Characteristics; the "sandals" are the symbol of action; the "robe" the Adornment or Embroidery of the Cause Peter promulgated the Cause more than any other.

The Song of Solomon is a sacred poem, representing Christ the bridegroom and the word of God, the bride.

Know thou that this perception did not originally exist in the physical world. The twelfth Imam existed in the Unseen realm, but had no reality on the material plane. However, some of the Shi'ih elders of the time deemed it advisable, solely for the protection of the weak elements among the people, to portray a person existing in the Unseen realm as being possessed of a corporal existence.

The story of Joshua causing the sun to stand still is an allegory for it means that he was so steadfast and true in the Faith, that during his lifetime the sun of Moses never set or went below the horizon.

Therefore we may plainly see that the intention and meaning of these events is symbolical, and that they have a spiritual meaning. They are not to be understood as literal occurrences.

Some commentators have referred the pronoun in "his death" to Christ, saying that in His second coming, when He descends from heaven, all People of the Book will believe in and be assured of Him, and He will pass away afterward. Others have referred the pronoun to the People of the Book, saying that the truth of Christ will be revealed to all People of the Book at their last breath during the agony of death. But both these interpretations are weak and contrary to reality. Rather, the meaning is that the People of the Book, that is, the Jews and Christians, acknowledge Christ's existence before His ascension, but differ in that the Jews believe in a crucified Christ who was destroyed and lost, while Christians believe in a crucified Christ who ascended to the seat of truth with the Ever-Living, Self-Subsisting Lord.

Regarding your question about verse 26 of Daniel chapter 9 - although verse 24's meaning became clear, verse 26's reality remained unknown. O kind friend, know that four royal decrees were issued for the restoration and building of Jerusalem. The first was Cyrus's decree issued in 536 BC (Book of Ezra chapter 1). The second decree was from Darius in 519 BC (Ezra chapter 6). The third decree was from Artaxerxes in the seventh year of his reign, 457 BC (Ezra chapter 7). The fourth decree was from Artaxerxes in 444 BC (Nehemiah chapter 2). Daniel's reference is to the third decree. Christ lived thirty-three years. When we add this number 33 to 457, it equals 490, which completes the seventy weeks. Additionally, in verse 25 it mentions seven weeks and sixty-two weeks, and then the final week completing the seventy, in the midst of which the sacrifice was fulfilled through Christ's martyrdom.

As for the "thousand two hundred and ninety days" mentioned in the previous verse heralding the universal manifestation, these are calculated according to the lunar calendar as is clearly stated in Some Answered Questions.

Then the Master spoke about Mohamadan and Christian Calendars, the prophetic dates mentioned in Daniel, the scattering of the Jews at the time of Titus and the destruction of Jerusalem.

"In the Old Testament several of the Prophets are mentioned as having lived long periods, as Methusaleh, 969 years. Does not this refer to their cycles as Manifestations?"

"Yes, it means that the dominion of their laws and ordinances covered such periods.

May be fulfilled about 1335 A.D. or 1917 and means that wheat will be very dear and scarce, because a handful for a penny is a small amount and else a penny in the time of John was a large coin, eight dirhams at the time of John was about eight drams. In this time the wheat was cheap so that in the future wheat would be very dear.

Many Koranic commentators have written pages after page[s] on the interpretation of this chapter referring their exegesis to the day of resurrection. We are now in the Cycle of resurrection and one of its manifold phases is the Universal War.

As for your questions regarding Malachi chapter 3 verses 16-17 and 18, these verses refer to the loved ones of God. And Matthew chapter 25 verses 30-31-32 and 33 refer to the Blessed Beauty. And Micah chapter 5 verse 4 refers to Christ. And Zephaniah chapter 1 verses 14-15-16-17 and 18, and Zechariah chapter 2 verses 10-11-12 and 13, Luke chapter 21 verse 20 to the end refer to the Blessed Century.

Regarding the matter of Judas, and the matter of David, and the matter of Noah, and other matters recorded in the Torah - know that the Torah has two parts: one part historical and one part divine laws and religious ordinances. The section of laws and ordinances is from His Eminence Moses, but the historical section is from Ezra. Proof of this is that at the end of the fifth book, events that occurred after Moses are recorded, and it is clear as the sun that events after Moses were recorded by someone else. … Therefore, since the historical accounts are not from Moses, the matters of David, Judas, Noah and other matters that contradict infallibility are historical, not reality.

It is most difficult to say which one of these Bibles is correct, for each [seat] holding fast to his own bible claiming it to be the only authoritative one and the other two as unreliable.

Therefore all the historical parts of the Bible belong to the historians but the commandments and the Decalogue belong to Moses.

As to thy question concerning the 54th chapter of Isaiah, this chapter refers to the Most Exalted Leaf, the mother of Abdu'l-Baha. As a proof of this it is said: 'For more are the children of the desolate, than the children of the married wife.' Reflect upon this statement, and then upon the following: 'And thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited.'

"These have power to shut heaven, that it rain not in the days of their prophecy." This means that they would rule supreme in that age. In other words, the law and teachings of Muhammad, and the exposition and commentaries of 'Ali, are a heavenly grace. Should they wish to bestow this grace, it is in their power to do so, and should they wish otherwise, no rain will fall, and by "rain" is meant here the outpouring grace.

Among the prophecies concerning the blessed Manifestation in the Book of Daniel, chapter twelve, verse eleven: "And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days." The burnt offering was a place in Jerusalem where, according to the laws of the Torah, sacrifices were burned. He states that from the time this burnt offering is removed - meaning the abrogation of the Law - until one thousand two hundred and ninety days are promised, and this corresponds to the advent of Muhammad, which differs by ten years from the Hijra, and this calculation falls in the year one thousand two hundred and eighty, which is the year eighty and the arrival of the Ancient Beauty to the Land of Mystery and the open, visible proclamation of the blessed Cause.

And in the prophecies from Muhammad in the Book of Revelation of John, in chapter twelve, verse one, He says: "And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars." This woman, in John's terminology, means the Law of God, and in some instances he interprets the Law of God as the Holy City of Jerusalem. He says "clothed with the sun" - the sun is the symbol of the Persian government, and the moon is the symbol of the Ottoman government, meaning that Law of God under whose shadow are these two governments of the sun and moon. Then He says "and upon her head a crown of twelve stars" - a crown of twelve stars who are the pure Imams. And in verse six He says: "And the woman fled into the wilderness" - meaning the Law of God went to the Arabian desert - "where she hath a place prepared of God" - a place God had prepared for her there - "that they should feed her there" - so that God would protect her there - "a thousand two hundred and threescore days" - for one thousand two hundred and sixty days, each day representing one year.

This dragon means Beni Omeyyeh who had seven wicked heads of their kings; for the chiefs of the cruel and mighty kings of Beni Omeyyeh were seven and their names run as follows: Yeyid, Marwan, Abdel-Malak, Walid, Second Yeyid, Herksham, and their Chief. … The ten horns were ten of the impious ministers of Beni Omeyyeh.

Consider how in the days of the Interlocutor (Moses), there were twelve holy beings who were leaders of the twelve tribes; and likewise in the dispensation of the Spirit (Christ), note that there were twelve Apostles gathered within the sheltering shade of that supernal Light, and from those splendid dawning-points the Sun of Truth shone forth even as the sun in the sky. Again, in the days of Muhammad, observe that there were twelve dawning-points of holiness, the manifestors of God's confirming help.

Let it not grieve thy soul that, within every thousand months, there must needs be certain numbered Nights of Power; for how can one conceive those months which God hath made equal thereunto? Nay rather, they were the days of the dominion of the Bani Umayyih -- may the curse of God rest upon them for ever and ever, and throughout all eternity -- and in them there was no Night of Power; for the basis of the equivalence is the thousand months from which the Night of Power is excepted. This is not a station for overmuch pondering.

The First Six referreth to the heavens of the previous Cycle which were created in six days, "and have passed," that is, were rolled up by the Upright Alif which is the Point; then another Six were raised up through the manifestation of My Most Glorious Name. Thus doth the All-Knowing, the All-Informed, apprise thee.

The Blessed Beauty states in the Book that the "primary school" of He Whom God shall make manifest is not a children's school or a place for ignorant pupils - it is the school of meanings and exposition that is sanctified above the comprehension of all possibility.

Consider how heedless they are. The Exalted One saith: "Beware lest thou be veiled by that which hath been revealed in the Bayan." Yet this one saith: "Where is the school of Him Whom God shall make manifest?" But the mention of the school is itself from that which hath been revealed in the Bayan, concerning which He saith: Beware lest thou be thereby veiled from Him Whom God shall make manifest. In short, praise be to God, the Exalted One---may my spirit be a sacrifice unto Him---left no veil remaining; He rent them all asunder.

They have forbidden themselves the cup of clear exposition and have said: "Where is that which God promised in the Books and Tablets? How hath the Truth come before error hath become universal? How have the laws been abrogated before their execution, when God hath said: 'Whatever verse We abrogate or cause to be forgotten, We bring one better than it or its like'?"

Then know that the return of the Qa'im is the manifestation of that Light. I seek God's forgiveness from that! What am I alone? By Him Who created me, I am utter nothingness before His presence and await His days.

And thou, O servant, look to the days gone by and centuries past, when at the appearance of every Prophet, the seers shut their eyes and clung to the words of those beneath them who claimed knowledge yet were, in God's sight, the most ignorant of all created things, past and future. Thus were they debarred from entering the paths branching from the Most Great Ocean and from the streams flowing from that most glorious and most mighty Sea. They remained heedless of beholding the lights of the Kingdom and observing the rising of the Sun of Truth in the realm of mortality.

As for the matter of Yahya, it is explicitly stated in the Bayan that when He Whom God Shall Make Manifest appears, He is like the sun - if mirrors move with the sun's movement they receive its effulgence, but if they do not follow the sun's movement and the sun moves from one place to another while the mirrors do not move, they remain veiled.

As for your question about the passage in the Epistle to the Son of the Wolf, the primary intent of the Crimson Scroll is the Tablet of the Covenant, and that word commands unity, for human oneness and unity and accord are the cause of the manifestation of that universal power which has been deposited in human reality, nay rather, adds to it. Refer to the Book of the Covenant and it will become clear and evident.

I hope that through divine favors you may become a servant of God's Kingdom and the cause of eternal life for human souls. The Greatest Name stone is specifically for the friends. As for verse 12 in Chapter 3 of the Divine John which states "I will write upon him my new name," this does not refer to the Greatest Name ring, but rather refers to the one who is the pillar of the mighty Temple, and the divine name written upon him means that he is the manifestation of divine bounty....

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Moreover, it is clear from the implicit meaning of the verse that what Moses, upon Him be the Glory of God, said was to silence the opponent, for they said to Him "Thou art he who committed murder and fled." His Holiness, to confound them, mentioned the meaning of the blessed verse and confirmed: "I am indeed he, but I have been adorned with the robe of forgiveness and honored with Messengership."

Consider when Jesus was asked at the time when the Pharisees had gathered round Him; He said to the questioner: "Thou sayest," and gave no other answer. Thus was the matter ordained in the Book.

The idolaters supposed that since the Prophet was without heir, His Cause and His decree would perish and vanish. They were heedless that all that appeared from Him was adorned with the ornament of perpetuity and imperishable glory. And to spite the idolaters, the Surih of Kawthar was revealed, meaning that the idolaters are the ones cut off and heirless.

Then this verse was revealed: "Verily, it is thy enemy who is cut off." At that same time this blessed verse was revealed: "Wealth and children are an adornment of the life of this world, but the things that endure, good deeds, are better in thy Lord's sight for reward, and better for hope."

"We narrate unto thee the most excellent of stories through what We have revealed unto thee in this Qur'an, though before it thou wert among the heedless."

… God shall teach you, through the tongue of the Remembrance, the interpretation of the Book, wondrously in truth by the truth.

Know thou that this Surih is the spirit of the Qur'an and the cause of the revelation of utterance, and upon it turn all universal causes pertaining to whatsoever beareth the name of a thing.

Know thou that this Súrah possesseth a meaning whose knowledge none can compass save God alone; for He revealed it through His own knowledge, and none of His creatures can encompass its station. Verily He is the Mighty, the Most Exalted. That which was sent down in the station of origination is the same as that which was sent down in the station of creation; unto this doth God allude in His address to His Beloved on the Night of the Ascension, saying: "Thou art the Lover and Thou art the Beloved."

If thou dost behold the verse from the station of exposition, thou wilt perceive therein naught but the act of God in the Furqan, as He saith: "O Moses! Verily, I am God, the Lord of the worlds." But if thou wouldst discern its meaning in the station of inner significances, it is the manifestation of God's bounty unto Moses, whereby He caused him to utter the reality of what He had placed in his staff -- that he might render the right due to the truth which his soul had received; and this is of the grace of God unto whomsoever He hath settled in that degree, as it is said in the sacred tradition: "When he is silent, I begin him."

Say: Within the verses are manifest verses, if ye be of them that believe in those who are God's witnesses from God's presence. Say: Within the verses are hidden verses, if ye be assured of the Gates of Guidance. Do ye behold aught save the ways of God? Can ye adduce proofs from any but Him and then ascend through Him unto your Lord?

And as for the word of the speaker that he was not established by the verses - recite unto thee the Book of thy Lord according to that which was recited unto thee in the Sacred Mosque before thou present thyself in the sanctuary of Husayn, and call upon God thy Lord, Creator of all things, there is no God but He, that He may send down punishment upon those who forge lies against God and dispute concerning His signs without knowledge or a guarding Book.

Glory be to God! It is as though they read not the decree of the Qur'an and perceive not the ordinances of the people of exposition, and they have judged in the knowledge of their Lord like the judgment of water in trees.

Howbeit, in this day ye are not permitted to recite in the mode We have taught; that hath an appointed time God shall manifest if He willeth. Were ye to recite it now, God would not accept it from you; for those words of the Qur'an are today as martyrs, even as the souls of the Imams -- upon them be peace. Therefore hath the lam been brought forward and the word is to be read in the genitive; it shall be lifted to the nominative when they return unto God -- upon them be peace.

The hadith can be interpreted this way.

Another interpretation is that everything has aspects - an aspect from its Lord, which is the sign of Hussein, and an aspect from itself, which is the sign of his killer.

In one station, this exalted word was revealed from the tongue of the Lord of Names - exalted be His glory: "May God hasten His relief," which yielded "May God hasten their punishment."

When our Qa'im arises, He will bring forth the remaining twenty-five letters" - after being presented before the Most Holy Court, these exalted words shone forth from the Dawning-Place of Divine Knowledge - exalted be His glory:

"The intended meaning of the remaining letters refers to the station of the Blessed All-Embracing Word. Whosoever attains unto that Word will find himself independent of all the words of the world, and whosoever drinks of the hidden Kawthar contained therein will never be seized by the thirst and yearning of self and desire.

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The meaning of the word in the tradition is not the pronounced letter. Rather, the meaning is that whatever human virtues appeared in the early centuries and were manifested in the realm of existence - of sciences, arts, inventions, discoveries, institutions, mysteries of creation and realities of beings - all of these are equivalent to two letters.

In the exposition of the Imam -- peace be upon him -- it is said: the meaning of Alif Lam Mim is that this Book which I have sent down, and the disjointed letters of which Alif Lam Mim is one, are in your own tongue and from among the letters of your alphabet. Bring forth the like thereof, if ye be truthful. Yet they claim that these verses are but an easy utterance.

The Qur'an starts with the word Bismi'llah = In the name of God. The Arabic word nuqtih = point thus represents the first letter in the "bi" of Bismi'llah and thus comprehends the essence of the whole of the Qur'an. In the dogmatic teachings about the Qur'an, called Hadith, it says: "Everything that is in the Qur'an lies in the first Surih, the Fatihah, and everything that is in the Fatihah is to be found in the first sentence: Bismi'llahi'r-Rahmani'r-Rahim = in the Name of God, the Merciful, the Compassionate, and everything in this first sentence is contained in the "bi" (its initial letter), and everything contained in the "bi" is to be found in the point under the "bi" (its smallest part), and I (the Prophet, here 'Ali) (successor and interpreter of Muhammad and the Qur'an) am the Point (Nuqtih) under the "bi"." - His Holiness the Bab has found from counting the letters of the phrase: Bismi'llahi'r-Rahmani'r-Rahim that the number 19 represents the mystic basic number of the cosmos (universe).

And since martyrdom in the path of God represents obliteration, extinction and the mystery of sacrifice, the Point was compelled to enter beneath the B, falling unconscious in grief and sorrow for the Prince of Martyrs (may the souls of those near to God be sacrificed for him), remaining unconscious beneath the B.

As for the blessed verse "Eight shall bear the throne of thy Lord on that day" - know that the eight bears the nine, and this indicates that the number of the Most Great Name is nine, as it sits upon the eight that bears its throne.

However, two words will be written with utmost brevity, and for the righteous ones it refers to the scrolls and books, and that is this, and there can be no clearer explanation than this nor greater indication than this: The numerical value of "`Asq" is 230, which is connected and related to the Gate of Remission. When the number of "Gate" [Bab] is added to the number of "`Asq" it becomes 235, and this is the year of birth of the Light of Guidance, the Promised Qa'im of the Family of the Cloak, the Primal Point, His Holiness the Exalted - may my spirit be sacrificed for Him.

In one station they have taken the Primal Will itself, which is the Manifestation and Source of God's Command, glorious is His majesty, as the first, and the blessed Fatima - God's blessings be upon her - as the third; by this reckoning the Eighth Imam becomes the tenth. … And in another station, the Essential Being of Eternity, which is the station of "there is no God but Him," is mentioned as first and the Point of the Qur'an as second; by this reckoning the Eighth Imam becomes the eleventh.

Likewise, the spiritual mansions of meaning are in twenty-eight letters.

As for the number twenty-one, it refers to the number of the unity of the Exalted Bab and the Letters of the Living. When two is added to it, it indicates the second rising, meaning the subsequent manifestation, the dawning of the Sun of Truth, the manifestation of the Blessed Beauty.

Therefore there is great knowledge and understanding when the two names are made into one, because if you and from 1 to 9 consecutively, it is equal to the number of Baha and Bab multiplied together, which equals 45, and it is equal to the number of Adam, and this is the wisdom in it. Also, in the fractions, the greatest is 1/9. Also .9 is the greatest decimal.

Then recite the Prayer of Qaf, for it pertaineth to His station. Verily the Resurrection hath come to pass, and that Day with thy Lord is as fifty thousand years. Then read the Prayer of Light and pause at "the All-Compelling", then the Dawn Prayer and pause at "the Everlasting Sovereign" - 1150 aspirations - and add to it one.

And if thou desirest to become aware of the mystery of the verse even as I have understood it, then extend the compass of thy knowledge and make the qiblih whereto thou wert turned the very manifestation of the letter Kaf in the Divine Will. It descendeth by God's leave and becometh in heaven for the white pillar the Much-frequented House; then on earth for the yellow pillar; then for the green pillar the Kaaba, the Sacred House of God; then for the red pillar on the day which God hath willed, the tomb of Husayn - peace be upon him. And all this is the sanctuary of Muhammad - peace be upon him - until the Day of Resurrection, which changeth not throughout the ages of ages and the eternity of manifestation.

And if thou desirest to know the meaning of this verse regarding the station of the second pillar, interpret it as the Imam (peace be upon him) interpreted "God is the Light of the heavens and earth" when asked about the meaning of this verse.

Today a Persian soul asked me about this glorious verse revealed in the Surah of Light where God, glorified be He, saith: "In houses which God hath permitted to be raised and that His name may be remembered in them.

And as for him who asked about the decree of the two souls in the blessed verse, Thou, O my God, hast indeed explained its decree through interpretation that were the sea ink for Thy words, the sea would be spent before Thy words are spent, even if brought another sea like it to aid it.

Consider thou the letter Nun, which in every station hath meanings none knoweth save God and whomsoever He strengtheneth with authority from His presence. In its outward meaning in language it signifieth "fish," which is an allusion to him who is immersed in the ocean of divine revelation and witness, who is plunged in the depths of the sea of the Kingdom, and who hath descended into the abyss of the love of the Beloved.

Have mercy on thyself and enter with humility through the Gate of Remission. Ask forgiveness of the Gate through the Gate, and await the Mystery of Mysteries in the Point of the Qur'an after the separation on the Day of the revelation of the Criterion in the gathering of unity.

I was asked about five decisive verses wherein many have gone astray. Thou knowest, O my God, that I desired not to answer through the ways of reasoning, as I had delegated authority to him who was my teacher in the realm of names and attributes, and who was the most worthy of all people in regard to the Book.

As to what thou hast asked concerning the meaning of the tradition of Al-Mufaddal - God is my witness that I am unable to expound even a single letter thereof as it truly is, for it speaketh of thy Ancient Lord, and the Great Qur'an hath pronounced His excellence, saying "If the sea..." However, since God hath placed in all things the signs of all things, and hath placed what was in my pen as a trust in my words, I shall mention unto thee, for the exposition of a passage from the verses of thy Great Lord, whatsoever thy Lord willeth.

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Thou knowest, O my God, that interpretation hath been sought concerning the inner meaning of the Surih of Unity, before which nothing can stand and none knoweth how Thou art except Thee. The words Thou didst reveal in that blessed Surih are but the interpretation of the letter Ha in the primary letters, as was clearly stated by the Prince of Martyrs in his utterance.

In the Name of God, the Most Merciful, the Most Compassionate

I praise Thee, O my God, as befitteth Thee, and I bear witness before Thee, O my Lord, as becometh Thee, that Thou art God, and that there is none other God but Thee, alone, without peer or partner, and that Thou art the Almighty, the All-Wise. O Lord! Thou knowest my station and beholdest my inner being.

After having entrusted the judgment of response to those most worthy of address, and having laid out the paths of reasoning for the people of glory by way of divine good-pleasure, yet since the matter remained obscure to certain men, I commune with Thee on this page with this weary tongue, and I have answered him who asked of me out of displeasure, that it might be known after this explanation that I stand not in the station of proof-giving, nor do I claim judgment over the souls of servitude in the Bayan. I seek refuge in God from the whisperings of Satan and from that which the All-Merciful loveth not for the people of the Bayan. Verily, there is no God but Him, the Lord of great bounty.

Thou knowest the import of what the questioner desired regarding the interpretation of the verse through enumerated proofs. I bear Thee witness that I intended not its outer meaning save for its inner truth, and none can tell of its essence save through its very being, and it hath no proof save its own reality, and no attribute save its own identity. Whoso knoweth it through proof other than its essence hath veiled himself from its truth, and whoso claimeth authority over it without establishing its divine unity hath associated partners with its Lord, for God, glorified be He, hath created it for Himself, purified from indicating aught else but Him.

He who saith regarding its addressee that God's beloved answered on the night of ascension "Thou art the Beloved and Thou art the Best-Beloved," and he who saith regarding its agent that God hath revealed its judgment in the Qur'an - "When thou didst throw, it was not thou who threw, but God who threw" - there is no doubt that creation can know only its own station, and the verse in the realm of its being indicateth naught save that which brought it into existence without precedent or parallel.

There is no path whereby any soul may attain unto the knowledge of the Essence, for that which He is none can know save He Himself -- glorified and exalted be He above all that they associate with Him. I bear Thee witness, O my God, that when Thou didst create that Word, Thou didst cause it to testify unto that which no one like unto it could ever testify; for it was Thy self-disclosure unto it, through that which it accepted of itself, without any allusion from the created things within its own realm. And when Thou didst send it down to manifest Thy wondrous power therein, the whole of existence -- nay, even that which We have not brought into being within the universe -- bore witness unto it through the mention that is withheld. And now, O my God, behold Me setting forth before Thee those testimonies concerning it, that mankind may know that the enumerated proofs are the portion of those who dwell within limits, and that they are present in Thy Book. The first witness unto it is the First Mention, and its seven grades -- every one of them -- have testified unto it with pure sublimity.

Then come the stages of receptivity in their entirety, from the first determination unto that which hath no end; then the manifestations of those stations, from the sea of unity unto the multiplicity of limitlessness, from might and grandeur, even as they were inscribed in the decree of the Book and in accordance therewith; then the Throne and those who abide thereon; then the Footstool and whatsoever God hath created in its heaven; then the seven heavens and those who glorify God therein, of angels and of spirits; then the earth and all that God hath created upon it of every thing; then whatsoever the knowledge of God hath encompassed beneath the earth and beyond all these indications. God is, verily, the best of Guides and the surest of Witnesses.

O my God! Thou indeed knowest that, after the mention of these signs unto the people of hearts and of understanding, there remaineth in the souls no passing thought, nor in the eyes a single glance, nor in the bodies a movement, nor in the trees a leaf, nor in the mountains a stone, nor in the seas a drop, nor in the earth a grain of dust, nor in the heavens a revolution, nor in the pens a stroke, nor in the spirits an indication, nor in the hearts a token, but that all bear witness unto it, all know it, and all, by the leave of God, are subjected to its decree. And what it signifieth, in its very essence, proclaimeth naught but certitude; and in the majesty of its descent, naught but renunciation.

Thus hath God created it for His own Self, and made all things the evidences of His dominion, lest any should dare, in the presence of His Countenance, to utter aught of falsehood; and all that He hath bestowed return unto Him safe and sound.

O my God! Thou knowest that I am Thy servant who hath believed in Thee and in those whom Thou lovest as Thou wouldst have them be loved. I possess no power to profit or harm myself, and sufficient art Thou as my witness.

Thou, O my God, dost witness that the questioner hath exceeded in his response the paths of disputation beyond the people's way, and I know not their methods of knowledge regarding the conventions of language, the composition of phrases, the conjugation of forms, and the establishment of conclusions after stating the premises. But do I not know that when that verse appeared at the equator of natural evidence, every possessor of knowledge confirmed its truth according to the established rules of grammar, rhetoric, morphology, prosody, logic, and principles?

And what was the custom of the learned and the wise regarding conventional contingent verses among them? I swear by Thy might, I know nothing of formal learning, nor do I perceive any merit in its knowledge before Thee, for all besides Thee is vain and perishable before Thy gracious countenance, since all excellence lies in Thy love and the love of those who love Thee, and all evil lies in wrath and injustice against Thy chosen ones.

By the might of Thy Essence and the greatness of Thy names, I have acknowledged servitude and shortcoming in every matter before Thee, and I seek Thy forgiveness for whatsoever Thou detestest in the path of Thy good-pleasure, and I turn unto Thee as befitteth Thee and as Thou deservest. I bear witness that Thou hast made plain the paths of proof for the people of disputation in Thy Book. Thou didst say -- and Thy word is the truth -- "Bring then a discourse like it, if ye be truthful." Thou knowest that I have not seen in anyone's hand a discourse like it, and yet they seek the judgment of mutual execration after having known that such judgment is obligatory for one who wishes to make clear his cause, while for one who desires neither cause nor judgment and dissociates himself from what people say regarding his right, nothing is incumbent upon him.

Glory be unto Thee, O my God! If anyone knew my grief, he would have mercy upon me, and if anyone were aware of my station, he would hear my weeping. O my God, Thou art the Possessor of a subtle mystery.

Therefore, O God, inspire Thy servants -- Thy seeking servants -- with that which befitteth Thee of bounty and generosity, and preserve them from approaching sedition, for it is worse than slaughter in Thy sight. Enable them, O Lord, to establish truth through these verses and nullify falsehood through these signs. I bear witness that this questioner and whosoever desireth to follow his path in the way of argumentation seek only the word of certainty from Thy grace and the knowledge of exposition from Thy wisdom.

Thou knowest the condition of Thy servants who believe in Thy Self, and Thou, O my God, bestowest Thy remembrance upon whomsoever Thou willest as Thou willest, and withholdest from whomsoever Thou willest as Thou willest whatsoever Thou willest. None can repel Thy will or reverse Thy word, and Thou art witness over all things.

O God! Thou sufficest against everyone, while none sufficeth against Thee. Therefore, O God, suffice this questioner and whosoever desireth to follow his path, however Thou willest and wherever Thou willest, for I am Thy servant and within Thy grasp, and I implore Thy forgiveness for that which Thy knowledge hath encompassed concerning me, and I turn repentant unto Thee. And glorified art Thou far above what the oppressors say with great haughtiness.

If you consider it from the perspective of exposition, it has no proof except itself. The letters of multiplicity within it only tell of its station of unity. There is no ruling regarding the meanings of its words except through the evidence of its reality. There is no connection between it and other examples prepared at its lowest rank, which is its outward aspect. There is no concealment of its inner meaning, yet its inner meaning is beyond its outer meaning. Thus has God established it through the proof of wisdom for itself.

And now, regarding what thou hast inscribed upon the tablet of paper and what thou hast asked concerning the verse from the Book and the tradition wherein God, glorified be He, saith: "I was a Hidden Treasure and loved to be known, therefore I created creation that I might be known." Know thou that the seas of creation and invention would not suffice to explain the meaning of a single letter thereof, and I have no way to comprehend it, for my existence and all that pertaineth unto it is but mentioned in its shadow, according to the measure of my weakness and the extremity of my poverty and distress.

Verily thy knowledge in the ocean of names shall not be established save through thy knowledge in the ocean of creation.

… If thou gazest upon the ocean of names, God hath ever been, from the beginning that hath no beginning, the Possessor of the Most Beautiful Names - of Compassion, Mercy, Lordship, Sovereignty and the like among His inaccessible names and His exalted attributes, and thus shall it be unto the end that hath no end. However, this knowledge in the ocean of names neither taketh root nor profiteth thee except thou witness it in the ocean of creation.

They are the kindred of God among you and the people of His household in your midst, and His mercy unto all worlds, if ye be of them that know. Through them the breezes of God waft over you and the winds of might pass over them that are nigh, and they are the Pen of God and His Command and His Word amongst His creatures, and through them He taketh and giveth, if ye be of them that understand.

By God! These are the words of the Primal Point revealed anew from His tongue in this holy, radiant, most luminous Temple. Strive thou within thyself not to deny that through which thy faith and the faith of them that acknowledged and confessed what was revealed unto Him of the verses of God, the Great, the Firm, the Wondrous, were established.

And now, in this spiritual dawn, having aimed for the heaven of inner meanings and having attained the presence [of God], I turned towards the Countenance of the Ancient of Days, and these sublime words were revealed from the Dayspring of might and power.

Therefore, I briefly submit:

You had previously inquired about two matters which remained unanswered. The first concerns the meaning of His exalted words regarding "the sixth and the sixth of the sixth." This is what was revealed in response: "By this We intended the proportions of humors in balanced bodies according to the people's doctrine. Know that phlegm is one-sixth of blood, and bile is one-sixth of phlegm. This is the meaning of what We mentioned, and black bile is three-quarters of yellow bile. We have another explanation, for verily thy Lord is the All-Knowing, the All-Informed."

It is even explicitly mentioned in the Qur'an, but faithless interpreters, despite the explicit text, have not apprehended the truth. As it is said, "And among His Signs is the creation of the heavens and the earth and the creatures [dabih] that He has scattered through them" [Q42:29]. He says that among the perspicuous signs of God are these heavens and earth and the living and moving beings that have been created in these heavens and earth. See how explicitly He says that in the heavens there are living creatures. "Dabih" means a living creature that moves of its own volition.

You had asked a question that requires a detailed explanation, but there is absolutely no time or opportunity. Nevertheless, a brief note will be written, which is this: In the Qur'an it clearly and explicitly states: "And among His signs is the creation of the heavens and the earth, and the living creatures that He has scattered through them both." This means that in both heaven and earth there exist living beings.

Take heed of what God revealed in the Furqan: "And the sun runs unto a resting-place." This clear statement from the Qur'an contradicted what Ptolemy and every philosopher after him maintained, for those Ptolemaic principles were accepted among mathematicians whose fame had spread to all horizons.

O God! O Son, thou hast asked about the hidden meaning of His blessed verse "By the Fig and the Olive." As thou well knowest, the most eminent commentators have interpreted this verse by stating that the fig cometh from a goodly tree, that it hath numerous benefits beyond its exceeding sweetness, and doth in particular constitute an efficacious and wholesome medicine against chest diseases, and that it is therefore an excellent fruit.

Some persons have imagined that the word fajir in the holy tradition 'God doth give victory to this religion (Islam) by means of a wicked man' deriveth from fujur ('disobedience', 'wickedness'). However, the sacred intention of our Lord, his Holiness the Prophet [Muhammad], peace be upon him, of the word fajir in the holy tradition, on the contrary, is fariq, that is 'distinguishing'.

In any case, this verse was originally "and thou hast been given but little knowledge" and the proof is "Say: O my Lord! advance me in knowledge" and other Quranic verses. "I know not the unseen" is established, and "I will tell you tomorrow" is a tradition mentioned in the commentaries....

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O thou who art firm in the Covenant! In a verse of the Qur'an He says: "Then We caused such of Our servants as We chose to inherit the Scripture. But of them are some who wrong their own souls; and of them are some who follow a middle course; and of them are some who outstrip others through their good deeds." He states that We chose Our servants, but they are of three kinds: One kind wrongs their own souls, meaning that although We chose them, they deprive themselves of divine bounties and heavenly bestowals.

Opening the Qur'an, this verse appeared: "God does not burden any soul beyond its capacity." The divine had become very thoughtful and then said the consultation has meaning - it means that if souls did not have the capacity, this obligation would not be imposed. You have the capacity, therefore you must go.

In Ahsanu'l-Qisas He mentions: "By God, the Glory gave birth to me in a palace of moist red ruby." This is the station of Fate.

The honored Mirza 'Ali Khan Firuz submitted, "When Prophet Joshua states that the valley of Achor is the door of hope, is that about 'Akka?"

['Abdu'l-Baha] responded:

Yes, Achor is this same 'Akka. The Westerners refer to 'Akka as Achor.

O thou who art attracted by the divine fragrances wafting from the direction of the Covenant! Regarding your question about the tradition concerning the spring of the cow's eye - you can see and witness with the eye of certainty that the spring of the cow's eye has indeed gushed forth in this land, and the cattle drink from it, and the deaf, dumb and blind beasts find it sweet.

O thou dear servant of God:

During the time of your visit here the meaning of the Words of Christ "Let the dead bury their dead" - was explained to you.

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As for the verse mentioned in The Seven Valleys, this verse is from His Holiness Ali: "Dost thou reckon thyself only a puny form, when within thee the universe is folded?" He says, look not upon the smallness of thy physical frame, which is but an earthly shell and a handful of dust, but rather consider that pure spirit which possesses all perfections and is connected to this body.

O son of the kind-hearted one! Isfandiyar the renowned - they say he was invulnerable, meaning arrow and sword had no effect on him. Outwardly this saying is a myth, for if the body becomes so hard that arrows cannot pierce it, it is like death itself. … But the true meaning is that he took refuge in the impregnable fortress of the love of God, where the arrows of doubts had no effect.

As for the meaning of Esfandiar's two eyes that were blinded by Rostam's arrow - that refers to insight, not physical sight.

Although Rumi's tongue spoke these verses, it does not appear that he himself was truly aware, as he should have been, of the reality of the meaning that can be derived from this verse and which corresponds to truth. How often it happens that words flow from a tongue while the speaker himself is unaware.

And some lovers of the luminous beauty of the mighty Prophet, upon him be prayer and peace, have stated that the dawn is the bright luminous face of the beauty of Muhammad and the ten nights are the two eyebrows, four eyelashes, two mustaches, and the blessed beard and hair of the head - this is how they have interpreted it. This is a lover's interpretation. You may accept whichever one you wish.

In visiting the honored Ka'bah, by divine decree one must don the pilgrim garb. The people of interpretation say this is an allegory meaning that when all peoples, each with their own customs and manners, path and way, belief and religion, turn toward the center of reality, they must shed all these thoughts and occupations and different religions and nations' laws and rules, and put on the single-colored garment of sanctification - this is what the pilgrim garment symbolizes.

As for the Quranic verse which describes the bearer of the Most Great Trust as "unjust and ignorant" - this "unjust and ignorant" is not an exaggeration of being oppressive and unaware, rather its meaning is "oppressed and unknown." That is, the bearer of the Most Great Trust is oppressed because the people deny and show pride, and His station is unknown for they recognize not His worth....

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Regarding Abraham, Islam mentions that the sun stood still - this is what is meant. For example, the splitting of the moon - if one who saw it had believed because of it... These things have meanings, but Islam absolutely will not accept this interpretation. Now these people are the same way.

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Strange to note that none of these so-called devout champions have seen their prophets and would not recognize them if they appear today before their eyes. Thus you observe clearly that all these dissentions and quarrels are over the name and not the reality. Fighting over the supposed superiority of one name over another has retarded the progress of the world and led to bloodshed and rapine.

"For the time being the proposed delegates to such a Conference must lay aside the discussion of dogmas and Apostles' Creeds. The question of the Validity of the Creed and the inviolable authority of Dogmas is a secondary problem. One sect may hold fast to the Apostles Creeds as the final Will of God to man, adhering dogmatically that the door of further revelation and light is definitely closed before the face of mankind. Another sect may assert just as assuredly but with more reason and logic, the right of liberal interpretation according to the ever-evolving and progressive conscience of man.

All the sacred mysteries were sealed, but now Baha'u'llah has broken the seals, revealed the meanings, and we can understand the Realities.

At one time this exalted word was revealed from the Divine Lote-Tree: "O servant in attendance, say to the heedless people: Fix your gaze upon the Tree and its fruits. Today the Tree of inner meanings with its wondrous, novel and subtle fruits of divine knowledge is visible. Is it permissible to abandon this and say its time has not come?

The purpose is that the servants should understand and discover the meanings and allusions of the divine verses.

This is a translation of the blessed verse which states We are nearer to him than his life-vein. Indeed, it hath been well expressed in the Persian tongue. At this moment one is partaking of the wine of the mercy of the Lord of all worlds, for mention of it hath flowed from the Tongue of Grandeur. Since God hath declared I am nearer to man than his jugular vein, therefore one sayeth that although the effulgence of the Beloved is nearer to me than my jugular vein, yet despite my certitude of this station and my acknowledgment of this rank, I am far from Him.

Catalogue reference: BH00245 · passage alignment is approximate; supplied wording retained.

Although He came from Nazareth, which was a known place, He also came from Heaven. His body was born of Mary, but His Spirit came from Heaven. The sword He carried was the sword of His tongue, with which He divided the good from the evil, the true from the false, the faithful from the unfaithful, and the light from the darkness. His Word was indeed a sharp sword! The Throne upon which He sat is the Eternal Throne from which Christ reigns for ever, a heavenly throne, not an earthly one, for the things of earth pass away but heavenly things pass not away.

Catalogue reference: ABU0473 · passage alignment is approximate; supplied wording retained.