The Book of Ighan

Front matter

This is a translation of the “Preserved Tablet,” the “Expanded Parchment,” the Divine Charter, the Firman of the Merciful, that is, the Book of Ighan which hath emanated from the Supreme Pen and proceeded from the pure Lips of the “Blessed Beauty” (May my soul be a sacrifice to His Beloved Ones).

Abdul-Baha Abbas.

كتاب ايقان

Introduction

INTRODUCTION

During the time of Baha’u’llah’s residence in Baghdad the “Dwelling of Peace,” before He declared Himself to be the “Manifestation of God,” men of learning, including Jews, Christians, and Mohammedans visited Him, seeking answer to religious and scriptural questions. Among them was Haji-Mirza-Seyd-Mohammed of Shiraz, the maternal uncle of the Bab, who in 1862-63 was making a pilgrimage to the holy sanctuaries of the Imams, located in that region. His questions concerned the signs and evidences of the Expected Manifestation from the standpoint of his own religion—Islam. The Book of Ighan was revealed by Baha’u’llah in answer to his questions. According to the prevailing opinion of the Bahais, it was written in one night by the Supreme Pen.

It is certain that Persian pilgrims to the holy sanctuaries in Irak do not stop in Baghdad more than one day. Even if Haji-Seyd-Mohammed, as an exception to this custom, had remained in Baghdad a longer time, it is not probable that he could have attained to the presence of Baha’u’llah’s more than two or three times.

The Seyd submitted his questions through Haji of Karbila, one of the learned doctors of Irak, to whom Baha’u’llah had sent this message, “Let the maternal uncle of the Bab write down his questions; We will then write an answer to each.” This strengthens the opinion as to the rapidity of the revelation of the Book.

By the Book of Ighan, Baha’u’llah has opened the teachings and scriptures of the Jews, Zoroastrians, Christians, Mohammedans, etc. For the doubts which had withheld the late Seyd from acknowledging the Bab are the same in substance which prevent other religionists from believing in the Manifestations of God. These doubts concern the “rising of the dead,” “darkening of the sun and moon,” “falling of stars,” “cleaving asunder the heavens,” the “new heaven and earth,” etc. By the interpretation of these symbols, Baha’u’llah has unified the Religions and hoisted the banner of Peace among nations.

The translation herein is from the original Persian, reproduced from a copy of the Ighan revised in the presence of Baha’u’llah and approved by Him. The statements concerning the revelation of the Book are testified to by the Honorable Mirza-Abul-Fazl, a close friend of the late Haji-Seyd-Jawad of Karbila above mentioned.

Chapter 1

THE BOOK OF IGHAN

CHAPTER I

IN THE NAME OF OUR LORD, THE EXALTED, THE SUPREME!

THE following chapter explains that verily the servants (of God) shall never attain to the shore of the Sea of Knowledge except by complete severance from all that is in the heavens and earth.

Sanctify yourselves O people of the earth, that perchance ye may attain to the station which God hath ordained for you and enter the tabernacle which God hath elevated in the Heaven of the Beyan.

The quintessence of this chapter is that travellers in the Path of Faith and seekers for the Cup of Assurance must sanctify and purify themselves from all material things; that is, the ear from hearing statements, the heart from doubts which pertain to the veils of glory (sabahati jalal), the soul from depend upon worldly belongings, the eye from contemplating mere transitory words. They should thus proceed, trusting in God and relying upon Him, so that they may become fitted for the splendors of the effulgences of the Suns (Manifestations) of Divine Knowledge and Wisdom; recipients of the Invisible and Infinite Bounties. For should a servant desire to make the words, deeds and actions of other servants, learned or ignorant, the standard for knowing God and His Chosen Ones, he shall never enter the Rizwan of the Knowledge of the Lord of Might nor attain to the Fountains of the Knowledge and Wisdom of the King of Oneness; neither shall he reach the bourne of immortality nor partake of the Cup of Nearness and Good Pleasure.

Consider the former days; how people both high and low were awaiting the Manifestations of Oneness in the Holy Temples, so that they were at all times and moments in anticipation and expectancy, praying and supplicating that perchance the breeze of the Divine Mercy might blow and the beauty of the Promised One step from the Pavilion of the Invisible into the Court of Appearance. But when the clouds of generosity lifted and the doors of favor opened and the Sun of the Invisible appeared from the Horizon of Power, they denied Him and avoided His Meeting which was identical with the Meeting of God. These details are recorded in the Heavenly Books.

Now reflect a moment as to the cause of this rejection by the people, after their seeking and anxiety. They even denied and opposed in such manner that tongue and pen fail and are unable to explain. Not one of these Manifestations of Holiness and Dawning-places of Singleness hath appeared without being subjected to the contradictions, denials and antagonism of the people. As it is said, "O the misery of men! No Messenger cometh unto them but they laugh him to scorn" (K. S. 36). It is said in another place: "Each nation hatched ill designs against their Messenger that they might get him into their power; and they disputed with vain reasoning, that they might thereby invalidate the truth" (K. S. 40).

Likewise the revealed Words which have descended from the clouds of the Eternal Power and from the realm of Divine Might are beyond the limit of the knowledge and comprehension of the servants. For the spiritually minded and possessors of perception, the Surat of Hud (Koran) is sufficient. Meditate ye upon that blessed Surat and consider attentively the essential nature, that ye may be informed of the wonders of the affairs of the Prophets and the opposition and denial by words of rejection. Perchance ye may cause the people to fly from the abode of selfish heedlessness to the Nest of Unity and Divine Knowledge; and may drink the clear water of Eternal Wisdom and partake of the fruits of the Tree of the Knowledge of the Lord of Glory. This is allotted to abstracted souls from the Holy Eternal Table sent down (from Heaven). Should ye become aware of the affliction of the Prophets and the motive and reason of the contradiction of those Divine Suns by the servants, ye will be cognizant of many things. The more ye consider the contradictions of the Day-springs of the Suns of the Attributes of Oneness by the people, the more firm and strong ye will become in your religion and in the Cause of God. Accordingly some of the stories of the Prophets are briefly recorded in these Tablets, to demonstrate and make evident that in all times and ages, they inflicted upon the Appearances of Power and Dawning-places of Might that which the pen is ashamed to relate. Perchance these statements may enable some of the people to avoid the perplexity arising from contradiction and denial by the learned and ignorant of the age, and thus increase their assurance and faith.

One of the Prophets was Noah, who admonished (lit. lamented) for nine hundred and fifty years and summoned the servants into the peaceful valley of the Spirit; yet no one responded to Him. Each day they scoffed at His Holiness in derision and inflicted so much distress and injury upon that blessed being that they felt certain of His destruction. As it is said, "And as often as a company of his people passed by him, they derided him: but, he said, Though ye scoff at us now, we will scoff at you here after as ye scoff at us and ye shall surely know" (K. S. 11).

Afterward He repeatedly promised His followers the descent of victory at an appointed time, the fulfilment of which became "bada." Some of His few followers turned away from Him because of this non-fulfilment. These details are recorded in most of the well-known books which have been and will be read. Finally there remained with His Holiness but forty or seventy-two souls, as stated in the books and traditions. At length He cried out saying, "O my Lord, leave not any families of the unbelievers upon the earth" (K. S. 71).

Ponder a little as to why these servants contradicted and shunned Him during this time and did not attain nor become honored with the robes of Affirmation by abandoning the garment of Negation; also why the Divine promises became "bada," causing some of those who had followed Him to turn back. Much reflection is necessary that ye may become cognizant of the mysteries of invisible things, inhale a sweet odor from the fragrance of the ideal rose-garden, and acknowledge that the tests of God have been and ever will be upon His servants. Thus light may be known and distinguished from darkness, truth from falsehood, guidance from error, happi from despair, and roses from thorns. It is written, "Do men imagine that it shall be sufficient for them to say 'We believe,' while they be not proved (or tested)" (K. S. 29)?

After Noah, the beauty of Hud shone forth from the Day-spring of Creation. For seven hundred years or more, according to different statements, He summoned the people to the Rizwan of Nearness of the Lord of Glory. Like copious rain, calamities fell upon Him. The greater His zeal in summoning, the more obstinate their denial. The more strenuous His effort, the more pronounced their disdain. "And their unbelief shall only increase the perdition of the unbelievers" (K. S. 35).

Then the Temple of Saleh stepped forth from the Invisible Rizwan of Reality and called the servants to the river of Eternal Nearness. During one hundred years or more, He commanded them to obey the precepts of God and shun prohibited things. Nothing resulted and no effect was produced. Several times He secluded Himself. All this, notwithstanding that Eternal Beauty was summoning the people to no other than the City of Unity. It is said, "And unto the tribe of Thamud we sent their brother Saleh. He said unto them, O my people, worship God; ye have no God besides Him…They answered, O Saleh, Thou art a person on whom we placed our hopes before this. Dost thou forbid us to worship that which our fathers worshipped? But we are certainly in doubt concerning the religion to which thou dost invite us, as justly to be expected" (K. S. 7). All this proved fruitless and finally a terrible noise caused them to die (Koran).

Afterward the beauty of the "Friend" (Abraham) was unveiled and the standard of Guidance was hoisted. He invited the people of the earth unto the light of righteousness. Although He diligently admonished them, no fruit but jealousy and heedlessness resulted. But those who were entirely devoted to God soared with the wings of Assurance unto the station which God hath exalted beyond all comprehension. It is well known from the history of His Holiness (Abraham) how He was surrounded by enemies, until the fire of jealousy and contradiction was kindled. After the story of the "fire" (Koran), they expelled that Divine Lamp from the city, as is recorded in all the books and epistles.

Then His time passed and the turn of Moses came. His Holiness appeared with the Rod of Command and with the White Hand of Knowledge from the Paran of Divine Love. He came with the Serpent of Power and Eternal Majesty out of the Sinai of Light into the court of Manifestation, summoning all in the world to the Kingdom of Life and to the fruits of the Tree of Faithfulness. The oppositions made by Pharaoh and his people have been heard of. Many stones of suspicion were cast upon that pure Tree by unbelieving souls. Finally Pharaoh and his people exerted themselves to extinguish that fire of the Divine Tree with the water of denial and opposition; heedless that the fire of the Divine Wisdom is never quenched by material water nor the lamp of Supreme Power extinguished by contrary winds. Nay rather, in such a case water produces conflagration and the wind insures preservation, were ye to perceive with discerning sight and walk in the Good Pleasure of God.

What a beautiful explanation was that given by a believer of the family of Pharaoh, the story of which the Lord of Might hath related to His beloved ones: "A man who was a true believer of the family of Pharaoh, and concealed his faith, said, Will ye put a man to death, because he saith, God is my Lord? Seeing he is come unto you with evident signs from your Lord? If he be a liar, on him will the punishment of falsehood alight; but if he speaketh the truth, some of those judgments with which he threateneth you will fall upon you; verily God doth not guide him who is a transgressor or liar" (K. S. 40).

At length the matter reached such an extreme that they martyred this same believer with the severest torture. "Shall not the curse of God fall upon the unjust?"

Now reflect a little upon these things, and as to the cause of such differences: that when a true Manifestation appeared in the world from the Horizon of the Placeless, such corruption, confusion, oppression and revolution would arise in all parts of the world. All the Prophets during their appearance, announced to the people the coming of another Prophet and recorded a sign for the subsequent Manifestation, as stated in the Books. Why, then, notwithstanding the search and expectation of the people for the Holy Manifestation and the mention of signs in the Books, should such things occur in the world as oppressing, antagonizing and persecuting the Prophets and Chosen Ones during every age and cycle? As it is written, "Whenever a Messenger cometh unto you with that which your souls desire not, ye proudly reject him; accusing some of imposture and slaying others" (K. S. 2).

Now consider what was the reason of these deeds and why they acted in this manner toward the Aspects of the Beauty of the Glorious One. The same thing which led to the contradiction and heedlessness of the servants in those days causes the negligence of these servants now. If we say that the divine proofs were not perfect and complete and therefore caused contradiction, this is pure anathema, because it is far from the bounty of the Bounteous and remote from the abundant Mercy to choose one soul from among all the servants, for the guidance of His creatures, without bestowing upon Him sufficient and perfect proofs; at the same time punishing people for not believing in Him. Nay, the generosity of the King of Existence hath embraced all the contingent beings through the appearance of the Manifestations of Himself. His Abundance never ceases for a moment and the showers of His Mercy from the clouds of Providence are never restrained. Consequently these things proceed only from limited souls who move in the valley of pride and haughtiness and wander in the deserts of remoteness; who follow their own suppositions and whatever they hear from their religious doctors. Therefore they accomplish nothing but opposition and seek no result but rejection.

It is evident to everyone endowed with perception, that had those servants during the appearance of each Manifestation of the Sun of Truth, sanctified and purified their eyes and hearts from whatever they had seen, heard and conceived, they undoubtedly would not have been deprived of the Divine Beauty and withheld from the Sanctuary of Nearness and Union with the Dawning-places of Holiness. As in every age they compared the proof with knowledge acquired from their religious doctors and found it to be at variance with their limited understandings, these unseemly actions proceeded from them in the world of appearance. The religious doctors of every age have been the cause of preventing the people from the shore of the Sea of Oneness, for the reins of the people were in their control. Some among them have hindered the people by love of leadership and some by lack of wisdom and knowledge. Thus every Proph hath quaffed the cup of martyrdom and soared to the loftiest horizon of Might, through the sentence and sanction of the divines of the age. What oppressions have been inflicted by the leaders of the time and divines of the age upon the Kings of Existence and the Essences of Desire! Satisfied with these limited and transient days, they were debarred from the everlasting realm, their eyes deprived from witnessing the lights of the beauty of the Beloved and their ears from hearing the wonderful melodies of the Nightingale of Desire. Therefore the condition of the divines of every age is recorded in all the Heavenly Books; as it is said in the Koran: "O ye people of the Book, why do ye reject the Signs of God, while ye are the witnesses of them" (K. S. 3)? Also, "O ye people of the Book, why do ye clothe truth with vanity, and knowingly hide the truth" (K. S. 3)? Also, in another place, "Say, O people of the Book, why do ye bar the path of God" (K. S. 3)?

It is evident that the "people of the Book" who barred mankind from the right path were the divines of that age, whose names and records are contained in all the writings and understood from most of the verses and traditions, were ye to see with the eye of God.

So gaze with Divine Insight into the horizons of the Supreme Knowledge and into the souls of the perfect words of Eternity, that all the mysteries of the spiritual Wisdom may appear without "veils of glory" and become manifest from behind the covering of Favor and Bounty. The contradictions of people and their controversies have resulted wholly from their lack of knowledge and understanding. For example, they could not comprehend and attain to the truth of the explanations given by the beautiful Countenances of the True One concerning the signs of the subsequent Manifestation. Thus they hoisted the standard of corruption and lifted the banner of sedition. It is evident that only the Eternal Temples apprehend the interpretation of the words uttered by the Doves of Eternity; and it is only the hearing of the people of immortality which can detect the melodies of the Nightingale of Reality. The Copts of tyranny have no portion of the wine of the Septs of justice; and the Pharaoh of unbelief will never view the White Hand of Moses; as it is said: "None knoweth the interpretation thereof except God and those who are well grounded in knowledge" (K. S. 3). Notwithstanding this, they have sought interpretation of the Book from the people of veils and did not acquire knowledge from its fountain-head. For instance, when the day of Moses had passed and the lights of Jesus pervaded the world from the dawn of Spirit, the Jews objected that the one who is promised in the Pentateuch must promote and fulfil the laws of the Pentateuch, whereas this youth of Nazareth who calls himself the Messiah of God hath abol the laws of divorce and of the Sabbath, which are the greatest laws of Moses; and moreover the signs of the Manifestation have not yet appeared. Thus the Jews are still expecting the appearance recorded in the Pentateuch. How many of the Holy Manifestations of Unity and Dawning-places of the Light of Eternity have appeared since Moses in the world of creation, while the Jews have been and are still veiled by their satanic, egotistical veils and their selfish erroneous opinions! They still await the time when this fictitious temple will appear according to their understanding of the given signs. Consequently God hath punished them for their sin, stripped them of the spirit of faith and caused them to suffer the fire in the depths of hell on account of their ignorance of the texts recorded in the Pentateuch concerning the signs of the subsequent Manifestation. Since they did not understand the reality of these signs and as such things did not outwardly appear, they were therefore deprived of the beauty of Jesus, did not attain to the Meeting of God and were of those who await. Thus the nations by their adherence to similar inventions arising from improper notions, have deprived themselves of the pure, clear and flowing fountains.

In unfolding these mysteries, We have mentioned some of the texts of the Prophets in wonderful harmonies of Hijaz (Arabic) in former Tablets written to one of the believers. In these pages We again speak of them in cheerful melodies of Irak (Persian) at thy request. Perchance this may guide those athirst in the deserts of remoteness to the Sea of Nearness and those wandering in the wilderness of separation and abandonment to the Tents of Presence and Union. Thus the clouds of error may be removed and the world-illuminating Sun of Guidance dawn from the horizon of the soul. We trust in God, seeking His assistance. Perchance there may flow from this pen that whereby the minds of the people will be quickened until they arise from their beds of heedlessness and, through the permission of God, hear the warble of the Nightingales of Paradise from the Tree planted in the Rizwan of Unity by the Hands of Power.

It hath been evident and clear to the possessors of Knowledge that when the fire of the love of Jesus burned the veils of Jewish limitations, and the authority of His Holiness, even in the outward sense was partially recognized, that Beauty of the Invisible spoke of separation to some of His spiritual companions and enkindled the fire of yearning, saying: "I go and I come again." And in another place he said: "I go and another will come who will tell you all that I have not told you and will finish all that I have said." These two statements are in reality one, were ye to witness the Manifestations of Oneness with the eye of God.

To one who views with ideal perception, the Book of Jesus as well as His Cause were in fact confirmed at the time of the "Seal of the prophets" (Mohammed). In name, Mohammed said "I am Jesus," even ratifying the signs, records and Book of Jesus as being from the presence of God. In this sense there is neither any difference in them nor in their Books, inasmuch as both have arisen by the command of God, speaking the praise of God. The Books of both declared the ordinances of God. For this reason Jesus said "I will go and come again." Even as the sun: If the sun of to-day says "I am the sun of yesterday," it is true; and yet if according to daily sequence, it says "I am other than the sun of yesterday," this is also true. Likewise consider the days: If it be said that all the days are the same, it is correct and true; and if it be said that according to name and designation they differ from each other, this also is true as thou seest. For though they are the same, yet in each one there is a name, quality and designation which is different from the other. By the same method and explanation, understand the stations of separation, difference and oneness of the Holy Manifestations, so that thou mayest comprehend the interpretations of the words of the Creator of the Names and Attributes, concerning separation and union. Thus wilt thou fully discover the answer to thy question why that Eternal Beauty hath, in various instances, called Himself by a different name and title.

Afterward the companions and disciples of His Holiness (Jesus) asked Him concerning the sign of the Return and the Manifestation, and at what time this sign shall appear. The same question was asked that peerless Countenance upon several occasions, and His Holiness in each instance mentioned a certain sign, as recorded in the four Gospels.

This Oppressed One now speaks of one of these instances, thus conferring the hidden benefits of the Tree of Reward (lit. stored up tree) for the sake of God, upon His servants; so that the mortal temples may not be deprived of the immortal fruits and may perchance attain to a sprinkling of the never-failing rivers of the Lord of Glory, which are flowing in Baghdad, "the abode of peace." We ask neither recompense nor reward. "We feed you for the sake of God only, We desire no recompense from you nor any thanks" (K. S. 76). This is a food whereby brilliant souls and minds find eternal life and this is that table of which it is spoken: "O our Lord, cause todescend upon us food from Heaven" (K. S. 5)! This food is never withheld from those who deserve it and is never exhausted. It grows continually from the Tree of Grace and descends from the Heavens of Justice and Mercy. As it is said: "Dost thou not see how God putteth forth a parable: a good word is as a good tree whose root is firmly fixed in the earth and whose branches reach unto Heaven; which bringeth forth its fruit in all seasons" (K. S. 14).

Alas that man should withhold himself from this excellent gift and deprive himself of this eternal bounty and perpetual life! Therefore let him appreciate the value of this ideal food; perchance the dead bodies may receive new life through the wonderful favors of that Sun of Truth and faded souls may develop into the incomparable Spirit. O my brother, effort is needful while yet the days remain, in order to taste the Cups of Eternity. The breeze of life from the city of the Beloved will not blow continually; the rivers of explanation will not forever flow, and the doors of the Rizwan will not always remain open. The time will come when the Nightingales of Paradise will fly from the holy garden to Divine Nests; then thou wilt neither see the beauty of the Rose nor hear the melody of the Nightingale! Therefore while the Dove of Eternity is singing and rejoicing, and the Divine Springtime is in splendor and adornment, avail thyself of the opportunity and deprive not the ear of the heart, of its melody. This is the advice of this servant to your Honor and to the beloved of God. Whosoever wisheth, let him advance and whosoever wisheth, let him deny; verily God is independent of him and of that which he may see and witness.

These are the melodies sung by Jesus the Son of Mary with glorious notes in the Rizwan of the Gospel, as to the signs of the subsequent Manifestation. When they asked concerning these signs, He an them, according to the first book ascribed to Matthew (xxiv. 29-31):

"Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the earth shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet." The translation of this in Persian is that after the distress and tribulation which shall surround all the people, the sun shall be withheld from shining, that is, be darkened, and the moon cease to give light, the stars of heaven will descend upon earth and the pillars of the earth will be shaken. At that time, the signs of the Son of Man shall appear in Heaven, that is, the Promised Beauty and Substance of Life shall come from the Court of the Invisible to the visible world. And He (Jesus) says: at that time, all the multitudes who inhabit the earth shall lament and bewail and the people shall see that Beauty of Oneness coming from Heaven riding upon the cloud with power, grandeur and a great gift, sending His angels with the mighty sound of a trumpet. The same statements are recorded in the other three Gospels ascribed to Mark, Luke and John. As these have been mentioned in detail in the Arabic Tablets, We do not undertake to mention them here, but confine ourselves to one of them. As the doctors of the Gospel did not understand the meanings of these statements and the purport deposited in these words, but adhered to their literal sense, they were therefore withheld from the river of the Mohammedic Bounty and the cloud of Ahmadic Grace. The ignorant ones of that community, relying upon their learned men, were likewise prevented from beholding the beauty of the King of Glory. For these mentioned signs did not become manifest at the appearance of the Ahmadic Sun. Finally that Essence of Life returned to the eternal place of His Dominion. Centuries passed and times rolled by. Another blow of spiritual breath was breathed into the Divine Trumpet and dead souls came forth out of the tombs of heedlessness and error into the land of guidance and the place of favor. Still that community is expecting the time when these signs shall appear and the promised Temple (Christ) shall arise, that they may assist Him, expend possessions in His way and sacrifice lives in His path. By similar suppositions, other communities are kept afar from the Kawther of the Significances of the Infinite Mercy of God and are occupied with their own imagination. Besides this passage, there is another statement in the Gospel: "Heaven and earth shall pass away but My words shall not pass away." The meaning of this in Persian is that it is possible for the heaven and earth to pass away and be destroyed, whereas "My words" shall never pass away but shall always be fixed and permanent among mankind. For this reason the people of the Gospel say the decree of the Gospel shall never be abolished and that whenever the promised Face appears with all the signs, He must confirm and establish the law enacted in the Gospel, so that no other religion may remain in the world. To them this is one of the confirmed and indisputable facts. They believe that even should one appear with all the promised signs and declare against the literal law of the Gospel, they must not obey or accept him, nay rather, they must scoff at him and charge him with infidelity. This was witnessed when the Mohammedic Sun appeared. Had they asked with all meekness from the Appearances of Oneness in every Manifestation, the meanings of these words revealed in the Books, through the non-attainment unto which all people are veiled from the Furthermost Destination and the Sadrat-El-Muntaha, they would have been surely directed to the lights of the Sun of Guidance and acquainted with the mysteries of Knowledge and Wisdom.