Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Bahá'u'lláh, The Pen of Glory: Selected Works of Baha'u'llah, Wilmette: Baha'i Publishing Trust, 2008, bahai-library.com.
──────────────────────────────────────────────────────────────────────

THE PEN OF GLORY
SELECTED WORKS OF BAHA’U’LLAH

Wilmette, Illinois
The Pen of Glory

Baha’í Publishing
415 Linden Avenue, Wilmette, Illinois 60091-2844

Copyright © 2008 by the National Spiritual Assembly of the Baha’ís of
the United States
All rights reserved. Published 2008
Printed in the United States of America on acid-free paper

11 10 09 432

Library of Congress Cataloging-in-Publication Data

Baha’u’llah, 1817–1892.
[Selections. English. 2008]
The pen of glory : selected works of Baha ’u’llah.
p. cm.
Includes index.
ISBN 978-1-931847-55-1 (alk. paper)
1. Baha’í Faith—Doctrines. I. Title.
BP362.A3 2008b
297.9’3822---ac22
2008023621

Cover design by Robert A. Reddy
Book design by Suni D. Hannan
Contents
Introduction.. ..................................................................................... . vii

1. Gems of Divine Mysteries.. ................................................... . 5

2. Tablet to Manikchí Sahib
(Lawh-i-Manikchí-Sahib).. .................................................... . 93

3. Responses to questions of Manikchí Sahib from
a Tablet to Mírza Abu’l-Fadl.. .............................................. . 105

4. Tablet of the Seven Questions
(Lawh-i-Haft Pursish)............................................................. . 153

5. Two other Tablets (1)............................................................. . 165

6. Two other Tablets (2)............................................................. . 171

Notes.. .................................................................................................... . 177

Glossary.. .............................................................................................. . 181

Key to passages translated by Shoghi Effendi.. ................. . 189

Index.. .................................................................................................... . 191

v
Introduction
The ministry of Baha’u’llah, the Prophet-Founder of the
Baha’í Faith, began during His imprisonment, in 1852, in a
notorious dungeon known as the “Black Pit” and finally ended
forty years later, after a series of successive banishments, with
His passing in a remote outpost of the Ottoman empire.
Despite the sufferings He endured and despite vehement
opposition to His teachings on the part of governments and
clergy, the attempts to silence Baha ’u’llah or prevent the
spread of His teachings were entirely unsuccessful. Over the
course of His life He revealed a body of writings,
unprecedented in religious history in both its scope and
magnitude, that offers stunning articulations of God’s will for
humanity in this day.

vii
viii The Pen of Glory
Throughout His life Baha ’u’llah was renowned for His
divine wisdom and was sought out by many who desired
access to His matchless insight. Indeed, many of Baha’u’llah’s
best-known works were originally written as epistles in which
He embedded timeless lessons and unraveled questions that
had perplexed generations. Among these effusions from
Baha’u’llah’s mighty pen are the several Tablets brought
together in this volume, which includes a lengthy Arabic
treatise known as the Javahiru’l-Asrar (meaning literally the
“gems” or “essences” of mysteries) as well as a number of
Tablets addressed to individuals of Zoroastrian background,
who were among the first outside the Islamic community to be
attracted to His teachings.
In a prefatory note written above the opening lines of the
original manuscript of the Javahiru’l-Asrar, Baha’u’llah states,
This treatise was written in reply to a seeker who had asked how
the promised Mihdí could have become transformed into ‘Alí-
Muḥammad
Introduction ix
(the Bab). The opportunity provided by this question was seized
to elaborate on a number of subjects, all of which are of use and
benefit both to them that seek and to those who have attained,
could ye perceive with the eye of divine virtue.
The “seeker” to whom Baha’u’llah alludes was Siyyid Yusufi-Sihdihí Iṣfahaní,* an Islamic notable, who at the time was
residing in Karbila. His questions were presented to
Baha’u’llah through an intermediary, and this Tablet was
revealed in response on the same day.
One of its central themes, Baha ’u’llah indicates, is that of
“transformation,” meaning here the return of the Promised
One of Islam in a different human guise. A number of other
important themes are addressed in this work as well: the
cause of the rejection of the Prophets of the past; the danger of
a literal reading of scripture; the meaning of the signs and
portents of the Bible concerning the advent of the new
Manifestation of God; the continuity of divine revelation;
intimations of Baha’u’llah’s own

*
‫( يوسف السّدهي اإلصفهاني‬Yusuf as-Sidihí al-Isfahaní).—M.W.T.
x The Pen of Glory
approaching declaration; the significance of such symbolic
terms as “the Day of Judgment,” “the Resurrection, attainment
to the Divine Presence,” and “life and death”; and the stages of
the spiritual quest through “the Garden of Search,” “the City of
Love and Rapture,” “the City of Divine Unity,” “the Garden of
Wonderment,” “the City of Absolute Nothingness,” “the City of
Immortality,” and “the City that hath no name or description.”
Also presented here is Baha’u’llah’s Tablet to Manichí Limjí
Hataria (1813–1890), also known as Manikchí (Manekji) Sahib.
Born in India of Zoroastrian parents, he was an able diplomat
and devoted adherent of his ancestral religion. In 1854 he was
appointed as an emissary on behalf of the Parsees of India to
assist their coreligionists in Iran, who were suffering under the
repressive policies of the Qajar monarchs. Some time after this
he attained the presence of Baha ’u’llah in Baghdad. Although
maintaining to the end of his life allegiance to his Zoroastrian
faith, he was attracted to the teachings of the new religion and,
moved by the sacrifice of its early martyrs, became a lifelong
admirer. Years
Introduction xi
after their meeting, he posed a series of questions to
Baha’u’llah that led to the revelation of two Tablets of farreaching significance, the first of which was sent to him in 1878.
The first Tablet, known as the Lawh-i-Manikchí Sahib, is
celebrated for its striking and well-known passages
epitomizing the universality of Baha ’u’llah’s prophetic claim.
Revealed in pure Persian at Manikchí Sahib’s bold request, the
Tablet responds to the questions he had raised and proclaims
some of the central tenets of the Faith of Baha ’u’llah: “Be
anxiously concerned with the needs of the age ye live in, and
center your deliberations on its exigencies and requirements.”*
“Turn your faces from the darkness of estrangement to the
effulgent light of the daystar of unity.”† “Ye are the fruits of one
tree, and the leaves of one branch.”‡ “Whatsoever leadeth to the
decline of ignorance and the increase of knowledge hath been,
and will ever remain, approved in the sight of the Lord of
creation.Ӥ
As inferred from the contents of a second Tablet, Manikchí
Sahib was not entirely satisfied with this reply, having
anticipated a more expansive dis-

*
¶ 3.5, p. 109; Gleanings from the Writings of Bahá’u’lláh, p. 213.
†
¶ 2.10, p. 98.
‡
¶ 2.15, p. 100; Gleanings from the Writings of Bahá’u’lláh, p. 218.
§
¶ 2.15, p. 100.
xii The Pen of Glory
cussion of his specific questions. Baha’u’llah’s further reply is
contained in a lengthy Tablet, revealed on July 1, 1882, in the
voice of His amanuensis Mírza Aqa Jan. The Tablet is
addressed to the eminent Baha’í scholar Mírza Abu’l-Fadl, who
at the time was employed as the personal secretary of
Manikchí Sahib, but a lengthy portion of it addresses the
latter’s questions. Baha’u’llah states at the outset that
Manikchí Sahib had “failed to consider the matter closely, for
otherwise he would have readily admitted that not a single point
was omitted,”* and explains that out of wisdom his questions
had not been directly answered, but that even so, “the answers
were provided in a language of marvelous concision and
clarity.Ӡ Throughout the remainder of the Tablet, the text of
each of Manikchí Sahib’s questions is successively quoted, and
detailed replies are given to each, in some cases connecting the
questions to the universal principles enunciated in the
previous Tablet.
The Tablet is noteworthy for its discussion of a range of
questions regarding the tenets of both

*
¶ 3.1, p. 105.
†
ibid.
Introduction xiii
Abrahamic and non-Abrahamic religions, as understood by
Manikchí Sahib, including the nature of creation, the
connection between faith and reason, the reconciliation of the
differences that exist among the laws and ordinances of
various religions, their respective claims to exclusivity, and
their differing degrees of eagerness to welcome others into
their fold. Baha’u’llah’s responses emphasize that which is
right and true in the various doctrines and beliefs under
examination, rather than discarding them outright for
inaccuracy or insufficiency.
Also included here are the Lawh-i-Haft Pursish (Tablet of
the Seven Questions), which was addressed to Ustad Javan-
Mard, a prominent early Baha’í of Zoroastrian background and
former student of Manikchí Sahib, and two other Tablets also
revealed to believers of the same origin. Together, the five
Tablets to individuals of Zoroastrian background offer a
glimpse of Baha’u’llah’s love for, and special relationship with,
the followers of a religion that had arisen many centuries
earlier in the same land that witnessed the birth of His own
Faith.
xiv The Pen of Glory
A word should perhaps be said about the literary style of
English translations included herein. Baha’u’llah possessed a
superlative command of classical Persian and Arabic, which He
used as an instrument of transformative effect. His translators
faced a daunting challenge,* for their rendering had not only to
convey precisely the Author’s intent but also to capture for the
English reader the exalted and emotive spirit in which this
intent was communicated. The form of expression settled
upon—faithful in both respects to the original—is reminiscent
of that used by seventeenth-century translators of the Bible,
unique in its perennial power to touch the soul.
Just as the body of adherents to Baha ’u’llah’s Cause has
grown in the past century and a half, so too has a worldwide
appreciation of the depth and import of His teachings. Though
only a small por-

*
A portion of the Lawh-i-Manikchí Sahib and several excerpts from
the other Tablets were previously translated by Shoghi Effendi;
these have been incorporated into the text of the translations and
listed in the appendix.
Introduction xv
tion of Baha’u’llah’s writings has thus far been translated into
English, the compiled works in this volume further contribute
to Western readers’ access to and appreciation of Baha’u’llah’s
magnificent outpouring of guidance for the collective comingof-age of humankind.
THE PEN OF GLORY
Gems of Divine Mysteries
The essence of the divine mysteries in the journeys of ascent set
forth for those who long to draw nigh unto God, the Almighty,
the Ever-Forgiving—blessed be the righteous that quaff from
these crystal streams!
HE IS THE EXALTED,
THE MOST HIGH!
1.1 O thou who treadest the path of justice and beboldest the
countenance of mercy! Thine epistle was received, thy
question was noted, and the sweet accents of thy soul were
heard from the inmost chambers of thy heart. Whereupon the
clouds of the Divine Will were raised to rain upon thee the
outpourings of heavenly wisdom, to divest thee of all that thou
hadst acquired aforetime, to draw thee from the realms of
contradiction unto the retreats of oneness, and to lead thee to
the sacred streams of His Law. Perchance thou mayest quaff
therefrom, repose therein, quench thy thirst, refresh thy soul,
and be numbered with those whom the light of God hath
guided aright in this day.
1.2 Encompassed as I am at this time by the dogs of the earth and
the beasts of every land, concealed as I remain in the hidden
habitation of Mine inner Being, forbidden as I may be from

6 The Pen of Glory
divulging that which God hath bestowed upon Me of the
wonders of His knowledge, the gems of His wisdom, and the
tokens of His power, yet am I loath to frustrate the hopes of one
who hath approached the sanctuary of grandeur, sought to
enter within the precincts of eternity, and aspired to soar in the
immensity of this creation at the dawning of the divine decree.
I shall therefore relate unto thee certain truths from among
those which God hath vouchsafed unto Me, this only to the
extent that souls can bear and minds endure, lest the malicious
raise a clamor or the dissemblers hoist their banners. I
implore God to graciously aid Me in this, for unto such as
beseech Him, He is the All-Bounteous, and of those who show
mercy, He is the Most Merciful.
1.3 Know then that it behooveth thine eminence to ponder from
the outset these questions in thy heart: What hath prompted
the divers peoples and kindreds of the earth to reject the
Apostles whom God hath sent unto them in His might
Gems of Divine Mysteries 7
and power, whom He hath raised up to exalt His Cause and
ordained to be the Lamps of eternity within the Niche of His
oneness? For what reason have the people turned aside from
them, disputed about them, risen against and contended with
them? On what grounds have they refused to acknowledge
their apostleship and authority, nay, denied their truth and
reviled their persons, even slaying or banishing them?
1.4 O thou who hast set foot in the wilderness of knowledge and
taken abode within the ark of wisdom! Not until thou hast
grasped the mysteries concealed in that which We shall relate
unto thee canst thou hope to attain to the stations of faith and
certitude in the Cause of God and in those who are the
Manifestations of His Cause, the Daysprings of His Command,
the Treasuries of His revelation, and the Repositories of His
knowledge. Shouldst thou fail in this, thou wouldst be
numbered with them that have not striven for the Cause of
God, nor inhaled the fragrance of faith from the raiment of
certitude, nor
8 The Pen of Glory
scaled the heights of the divine unity, nor yet recognized the
stations of divine singleness within the Embodiments of praise
and the Essences of sanctity..
1.5 Strive then, O My brother, to apprehend this matter, that the
veils may be lifted from the face of thy heart and that thou
mayest be reckoned among them whom God hath graced with
such penetrating vision as to behold the most subtle realities of
His dominion, to fathom the mysteries of His kingdom, to
perceive the signs of His transcendent Essence in this mortal
world, and to attain a station wherein one seeth no distinction
amongst His creatures and findeth no flaw in the creation of
the heavens and the earth.1
1.6 Now that the discourse hath reached this exalted and
intractable theme and touched upon this sublime and
impenetrable mystery, know that the Christian and Jewish
peoples have not grasped the intent of the words of God and
the promises He hath made to them in His Book, and have
therefore denied His Cause, turned aside from His Prophets,
and rejected His proofs. Had they but fixed
Gems of Divine Mysteries 9
their gaze upon the testimony of God itself, had they refused to
follow in the footsteps of the abject and foolish among their
leaders and divines, they would doubtless have attained to the
repository of guidance and the treasury of virtue, and quaffed
from the crystal waters of life eternal in the city of the All-
Merciful, in the garden of the All-Glorious, and within the inner
reality of His paradise. But as they have refused to see with the
eyes wherewith God hath endowed them, and desired things
other than that which He in His mercy had desired for them,
they have strayed far from the retreats of nearness, have been
deprived of the living waters of reunion and the wellspring of
His grace, and have lain as dead within the shrouds of their
own selves.
1.7 Through the power of God and His might, I shall now relate
certain passages revealed in the Books of old, and mention
some of the signs heralding the appearance of the
Manifestations of God in the sanctified persons of His chosen
Ones, that thou mayest recognize the Dayspring of this
everlasting morn and behold this Fire that
10 The Pen of Glory
blazeth in the Tree which is neither of the East nor of the
West.2 Perchance thine eyes may be opened upon attaining the
presence of thy Lord and thy heart partake of the blessings
concealed within these hidden treasuries. Render thanks then
unto God, Who hath singled thee out for this grace and Who
hath numbered thee with them that are assured of meeting
their Lord.
1.8 This is the text of that which was revealed aforetime in the first
Gospel, according to Matthew, regarding the signs that must
needs herald the advent of the One Who shall come after Him.
He saith: ‘And woe unto them that are with child, and to them
that give suck in those days …”3 until the mystic Dove, singing
in the midmost heart of eternity, and the celestial Bird,
warbling upon the Divine Lote-Tree, saith: “Immediately after
the oppression 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 heavens 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
Gems of Divine Mysteries 11
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.”4
1.9 In the second Gospel, according to Mark, the Dove of holiness
speaketh in such terms: “For in those days shall be affliction,
such as was not from the beginning of the creation which God
created unto this time, neither shall be.”5 And it singeth later
with the same melodies as before, without change or
alteration. God, verily, is a witness unto the truth of My words.
1.10 And in the third Gospel, according to Luke, it is recorded:
“There shall be signs in the sun, and in the moon, and in the
stars, and upon the earth distress of nations, with perplexity;
the sea and the waves roaring; and the powers of heaven shall
be shaken. And then shall they see the Son of man coming in a
cloud with power and great glory. And when these things
begin to come to pass, know that the kingdom of God hath
drawn nigh.”6
1.11 And in the fourth Gospel, according to John, it is recorded:
“But when the Comforter is come, whom I will send unto you
from the Father, even
12 The Pen of Glory
the Spirit of truth, which proceedeth from the Father, he shall
testify of me: and ye also shall bear witness.”7 And elsewhere
He saith: But the Comforter, which is the Holy Ghost, whom the
Father will send in my name, he shall teach you all things, and
bring all things to your remembrance, whatsoever I have said
unto you.”8 And: “But now I go my way to him that sent me;
and none of you asketh me, Whither goest thou? But because I
have said these things unto you …”9 And yet again:
“Nevertheless I tell you the truth: It is expedient for you that I
go away: for if I go not away, the Comforter will not come unto
you; but if I depart, I will send him unto you.”10 And: “Howbeit
when he, the Spirit of truth, is come, he will guide you into all
truth: for he shall not speak of himself; but whatsoever he
shall hear, that shall he speak: and he will show you things to
come.”11
1.12 Such is the text of the verses revealed in the past. By Him
besides Whom there is none other God, I have chosen to be
brief, for were I to recount all the words that have been sent
down unto
Gems of Divine Mysteries 13
the Prophets of God from the realm of His supernal glory and
the kingdom of His sovereign might, all the pages and tablets of
the world would not suffice to exhaust My theme. References
similar to those mentioned, nay even more sublime and
exalted, have been made in all the Books and Scriptures of old.
Should it be My wish to recount all that hath been revealed in
the past, I would most certainly be able to do so by virtue of
that which God hath bestowed upon Me of the wonders of His
knowledge and power. I have, however, contented Myself with
that which was mentioned, lest thou become wearied in thy
journey or feel inclined to turn back, or lest thou be overtaken
by sadness and sorrow and overcome with despondency,
trouble and fatigue.
1.13 Be fair in thy judgment and reflect upon these exalted
utterances. Inquire, then, of those who lay claim to knowledge
without a proof or testimony from God, and who remain
heedless of these days wherein the Orb of knowledge and
wisdom hath dawned above the horizon of Divinity, render-
14 The Pen of Glory
ing unto each his due and assigning unto all their rank and
measure, as to what they can say concerning these allusions.
Verily, their meaning hath bewildered the minds of men, and
that which they conceal of the consummate wisdom and latent
knowledge of God even the most sanctified souls have been
powerless to uncover.
1.14 Should they say: “These words are indeed from God, and have
no interpretation other than their outward meaning,” then
what objection can they raise against the unbelievers among
the people of the Book? For when the latter saw the
aforementioned passages in their Scriptures and heard the
literal interpretations of their divines, they refused to
recognize God in those who are the Manifestations of His unity,
the Exponents of His singleness, and the Embodiments of His
sanctity, and failed to believe in them and submit to their
authority. The reason was that they did not see the sun
darken, or the stars of heaven fall to the ground, or the angels
visibly descend upon the earth, and hence they contended with
the
Gems of Divine Mysteries 15
Prophets and Messengers of God. Nay, inasmuch as they found
them at variance with their own faith and creed, they hurled
against them such accusations of imposture, folly,
waywardness, and misbelief as I am ashamed to recount. Refer
to the Qur’an, that thou mayest find mention of all this and be
of them that understand its meaning. Even to this day do these
people await the appearance of that which they have learned
from their doctors and imbibed from their divines. Thus do
they say: “When shall these signs be made manifest, that we
may believe?” But if this be the case, how could ye refute their
arguments, invalidate their proofs, and challenge them
concerning their faith and their understanding of their Books
and the sayings of their leaders?
1.15 And should they reply: “The Books that are in the hands of this
people, which they call the Gospel and attribute to Jesus, the
Son of Mary, have not been revealed by God and proceed not
from the Manifestations of His Self,” then this would imply a
cessation in the abounding grace of Him
16 The Pen of Glory
Who is the Source of all grace. If so, God’s testimony to His
servants would have remained incomplete and His favor
proven imperfect. His mercy would not have shone
resplendent, nor would His grace have overshadowed all. For if
at the ascension of Jesus His Book had likewise ascended unto
heaven, then how could God reprove and chastise the people
on the Day of Resurrection, as hath been written by the Imams
of the Faith and affirmed by its illustrious divines?
1.16 Ponder then in thine heart: Matters being such as thou dost
witness, and as We also witness, where canst thou flee, and
with whom shalt thou take refuge? Unto whom wilt thou turn
thy gaze? In what land shalt thou dwell and upon what seat
shalt thou abide? In what path shalt thou tread and at what
hour wilt thou find repose? What shall become of thee in the
end? Where shalt thou secure the cord of thy faith and fasten
the tie of thine obedience? By Him Who revealeth Himself in
His oneness and Whose own Self beareth witness to His unity!
Should there be ignited in
Gems of Divine Mysteries 17
thy heart the burning brand of the love of God, thou wouldst
seek neither rest nor composure, neither laughter nor repose,
but wouldst hasten to scale the highest summits in the realms
of divine nearness, sanctity, and beauty. Thou wouldst lament
as a soul bereaved and weep as a heart filled with longing. Nor
wouldst thou repair to thy home and abode unless God would
lay bare before thee His Cause.
1.17 O thou who hast soared to the realm of guidance and ascended
to the kingdom of virtue! Shouldst thou desire to apprehend
these celestial allusions, to witness the mysteries of divine
knowledge, and to become acquainted with His allencompassing Word, then it behooveth thine eminence to
inquire into these and other questions pertaining to thine
origin and ultimate goal from those whom God hath made to
be the Wellspring of His knowledge, the Heaven of His wisdom,
and the Ark of His mysteries. For were it not for those
effulgent Lights that shine above the horizon of His Essence,
the people would know not
18 The Pen of Glory
their left hand from their right, how much less could they scale
the heights of the inner realities or probe the depths of their
subtleties! We beseech God therefore to immerse us in these
surging seas, to grace us with the presence of these life-bearing
breezes, and to cause us to abide in these divine and lofty
precincts. Perchance we may divest ourselves of all that we
have taken from each other and strip ourselves of such
borrowed garments as we have stolen from our fellow men,
that He may attire us instead with the robe of His mercy and
the raiment of His guidance, and admit us into the city of
knowledge.
1.18 Whosoever entereth this city will comprehend every science
before probing into its mysteries and will acquire from the
leaves of its trees a knowledge and wisdom encompassing such
mysteries of divine lordship as are enshrined within the
treasuries of creation. Glorified be God, its Creator and
Fashioner, above all that He hath brought forth and ordained
therein! By God, the Sovereign Protector, the Self-Subsisting,
the Almighty!
Gems of Divine Mysteries 19
Were I to unveil to thine eyes the gates of this city, which have
been fashioned by the right hand of might and power, thou
wouldst behold that which none before thee hath ever beheld,
and wouldst witness that which no other soul hath ever
witnessed. Thou wouldst apprehend the most obscure signs
and the most abstruse allusions, and wouldst clearly behold
the mysteries of the beginning in the point of the end. All
matters would be made easy unto thee, fire would be turned
into light, knowledge and blessings, and thou wouldst abide in
safety within the court of holiness.
1.19 Bereft, however, of the essence of the mysteries of His wisdom,
which We have imparted unto thee beneath the veils of these
blessed and soul-stirring words, thou wouldst fail to attain
unto even a sprinkling of the oceans of divine knowledge or the
crystal streams of divine power, and wouldst be recorded in
the Mother Book, through the Pen of oneness and by the Finger
of God, amongst the ignorant. Nor wouldst thou be able to
grasp a single word of the Book or a single ut-
20 The Pen of Glory
terance of the Kindred of God 12 concerning the mysteries of the
beginning and the end.
1.20 O thou whom We have outwardly never met, yet whom We
inwardly cherish in Our heart! Be fair in thy judgment and
present thyself before Him Who seeth and knoweth thee, even
if thou seest and knowest Him not: Can any soul be found to
elucidate these words with such convincing arguments, clear
testimonies, and unmistakable allusions as to appease the
heart of the seeker and relieve the soul of the listener? Nay, by
the One in Whose hand is My soul! Unto none is given to quaff
even a dewdrop thereof unless he entereth within this city, a
city whose foundations rest upon mountains of crimsoncolored ruby, whose walls are hewn of the chrysolite of divine
unity, whose gates are made of the diamonds of immortality,
and whose earth sheddeth the fragrance of divine bounty.
1.21 Having imparted unto thee, beneath countless veils of
concealment, certain hidden mysteries, We now return to Our
elucidation of the Books of
Gems of Divine Mysteries 21
old, that perchance thy feet may not slip and thou mayest
receive with complete certitude the portion which We shall
bestow upon thee of the billowing oceans of life in the realm of
the names and attributes of God.
1.22 It is recorded in all the Books of the Gospel that He Who is the
Spirit* spoke in words of pure light unto His disciples, saying:
“Know that heaven and earth may pass away, but my words
shall never pass away.”13 As is clear and evident to thine
eminence, these words outwardly mean that the Books of the
Gospel will remain in the hands of people till the end of the
world, that their laws shall not be abrogated, that their
testimony shall not be abolished, and that all that hath been
enjoined, prescribed, or ordained therein shall endure forever.
1.23 O My brother! Sanctify thy heart, illumine thy soul, and
sharpen thy sight, that thou mayest perceive the sweet accents
of the Birds of Heaven and the melodies of the Doves of
Holiness war-

*
Jesus.
22 The Pen of Glory
bling in the Kingdom of eternity, and perchance apprehend the
inner meaning of these utterances and their hidden mysteries.
For otherwise, wert thou to interpret these words according to
their outward meaning, thou couldst never prove the truth of
the Cause of Him Who came after Jesus, nor silence the
opponents, nor prevail over the contending disbelievers. For
the Christian divines use this verse to prove that the Gospel
shall never be abrogated and that, even if all the signs recorded
in their Books were fulfilled and the Promised One appeared,
He would have no recourse but to rule the people according to
the ordinances of the Gospel. They contend that if He were to
manifest all the signs indicated in the Books, but decree aught
besides that which Jesus had decreed, they would neither
acknowledge nor follow Him, so clear and self-evident is this
matter in their sight.
1.24 Thou canst indeed hear the learned and the foolish amongst
the people voice the same objections in this day, saying: “The
sun hath not risen from the West, nor hath the Crier cried out
betwixt earth
Gems of Divine Mysteries 23
and heaven. Water hath not inundated certain lands; the
Dajjal14 hath not appeared; Sufyaní15 hath not arisen; nor hath
the Temple been witnessed in the sun.” I heard, with Mine own
ears, one of their divines proclaim: “Should all these signs
come to pass and the long-awaited Qa’im appear, and should
He ordain, with respect to even our secondary laws, aught
beyond that which hath been revealed in the Qur’an, we would
assuredly charge Him with imposture, put Him to death, and
refuse forever to acknowledge Him,” and other statements such
as these deniers make. And all this, when the Day of
Resurrection hath been ushered in, and the Trumpet hath been
sounded, and all the denizens of earth and heaven have been
gathered together, and the Balance hath been appointed, and
the Bridge hath been laid, and the Verses have been sent down,
and the Sun hath shone forth, and the stars have been blotted
out, and the souls have been raised to life, and the breath of the
Spirit hath blown, and the angels have been arrayed in ranks,
and Paradise hath been brought
24 The Pen of Glory
nigh, and Hell made to blaze! These things have all come to
pass, and yet to this day not a single one of these people hath
recognized them! They all lie as dead within their own
shrouds, save those who have believed and repaired unto God,
who rejoice in this day in His celestial paradise, and who tread
the path of His good-pleasure.
1.25 Veiled as they remain within their own selves, the generality of
the people have failed to perceive the sweet accents of
holiness, inhale the fragrance of mercy, or seek guidance, as
bidden by God, from those who are the custodians of the
Scriptures. He proclaimeth, and His word, verily, is the truth:
“Ask ye, therefore, of them that have the custody of the
Scriptures, if ye know it not.”16 Nay rather, they have turned
aside from them and followed instead the Samirí17 of their own
idle fancies. Thus have they strayed far from the mercy of their
Lord and failed to attain unto His Beauty in the day of His
presence. For no sooner had He come unto them with a sign
and a testimony from God than the same people who had
eagerly awaited
Gems of Divine Mysteries 25
the day of His Revelation, who had called upon Him in the
daytime and in the night season, who had implored Him to
gather them together in His presence and to grant that they
may lay down their lives in His path, be led aright by His
guidance and illumined by His light—this very people
condemned and reviled Him, and inflicted upon Him such
cruelties as transcend both My capacity to tell and thine ability
to hear them. My very pen crieth out at this moment and the
ink weepeth sore and groaneth. By God! Wert thou to hearken
with thine inner ear, thou wouldst in truth hear the
lamentations of the denizens of heaven; and wert thou to
remove the veil from before thine eyes, thou wouldst behold
the Maids of Heaven overcome and the holy souls
overwhelmed, beating upon their faces and fallen upon the
dust.
1.26 Alas, alas, for that which befell Him Who was the Manifestation
of the Self of God, and for that which He and His loved ones
were made to suffer! The people inflicted upon them what no
soul hath ever inflicted upon another, and what no infidel
26 The Pen of Glory
hath wrought against a believer or suffered at his hand. Alas,
alas! That immortal Being sat upon the darksome dust, the
Holy Spirit lamented in the retreats of glory, the pillars of the
Throne crumbled in the exalted dominion, the joy of the world
was changed into sorrow in the crimson land, and the voice of
the Nightingale was silenced in the golden realm. Woe betide
them for what their hands have wrought and for what they
have committed!
1.27 Hearken then unto that which the Bird of Heaven uttered, in
the sweetest and most wondrous accents, and in the most
perfect and exalted melodies, concerning them—an utterance
that shall fill them with remorse from now unto “the day when
mankind shall stand before the Lord of the worlds”: ‘Although
they had before prayed for victory over those who believed
not, yet when there came unto them He of Whom they had
knowledge, they disbelieved in Him. The curse of God on the
infidels!”18 Such indeed are their condition and attainments in
their vain and empty life.
Gems of Divine Mysteries 27
Erelong shall they be cast into the fire of affliction and find
none to help or succor them.
1.28 Be not veiled by aught that hath been revealed in the Qur’an, or
by what thou hast learned from the works of those Suns of
immaculacy and Moons of majesty,19 regarding the perversion
of the Texts by the fanatical or their alteration by their
corruptors. By these statements only certain specific and
clearly indicated passages are intended. In spite of My
weakness and poverty, I would assuredly be able, should I so
desire, to expound these passages unto thine eminence. But
this would divert us from our purpose and lead us astray from
the outstretched path. It would immerse us in limited
allusions and distract us from that which is beloved in the
court of the All-Praised.
1.29 O thou who art mentioned in this outspread roll and who,
amidst the gloomy darkness that now prevaileth, hast been
illumined by the splendors of the sacred Mount in the Sinai of
divine Revelation! Cleanse thy heart from every blasphemous
whispering and evil allusion thou hast heard
28 The Pen of Glory
in the past, that thou mayest inhale the sweet savors of eternity
from the Joseph of faithfulness, gain admittance into the
celestial Egypt, and perceive the fragrances of enlightenment
from this resplendent and luminous Tablet, a Tablet wherein
the Pen hath inscribed the ancient mysteries of the names of
His Lord, the Exalted, the Most High. Perchance thou mayest
be recorded in the holy Tablets among them that are well
assured.
1.30 O thou who art standing before My Throne and yet remain
unaware thereof! Know thou that whoso seeketh to scale the
summits of the divine mysteries must needs strive to the
utmost of his power and capacity for his Faith, that the
pathway of guidance may be made clear unto him. And should
he encounter One Who layeth claim to a Cause from God, and
Who holdeth from His Lord a testimony beyond the power of
men to produce, he must needs follow Him in all that He
pleaseth to proclaim, command and ordain, even were He to
decree the sea to be land, or to pronounce earth to be heaven,
or that the former
Gems of Divine Mysteries 29
lieth above the latter or below it, or to ordain any change or
transformation, for He, verily, is aware of the celestial
mysteries, the unseen subtleties, and the ordinances of God.
1.31 Were the peoples of every nation to observe that which hath
been mentioned, the matter would be made simple unto them,
and such words and allusions would not withhold them from
the Ocean of the names and attributes of God. And had the
people known this truth, they would not have denied God’s
favors, nor would they have risen against, contended with, and
rejected His Prophets. Similar passages are also to be found in
the Qur’an, should the matter be carefully examined.
1.32 Know, moreover, that it is through such words that God
proveth His servants and sifteth them, separating the believer
from the infidel, the detached from the worldly, the pious from
the profligate, the doer of good from the worker of iniquity,
and so forth. Thus hath the Dove of holiness proclaimed: “Do
men think when they say ‘We believe’ they shall be let alone
and not be put to proof?”20
30 The Pen of Glory
1.33 It behooveth him who is a wayfarer in the path of God and a
wanderer in His way to detach himself from all who are in the
heavens and on the earth. He must renounce all save God, that
perchance the portals of mercy may be unlocked before his
face and the breezes of providence may waft over him. And
when he hath inscribed upon his soul that which We have
vouchsafed unto him of the quintessence of inner meaning and
explanation, he will fathom all the secrets of these allusions,
and God shall bestow upon his heart a divine tranquility and
cause him to be of them that are at peace with themselves. In
like manner wilt thou comprehend the meaning of all the
ambiguous verses that have been sent down concerning the
question thou didst ask of this Servant Who abideth upon the
seat of abasement, Who walketh upon the earth as an exile
with none to befriend, comfort, aid, or assist Him, Who hath
placed His whole trust in God, and Who proclaimeth at all
times: “Verily we are God’s, and to Him shall we return.”21
Gems of Divine Mysteries 31
1.34 Know thou that the passages that We have called “ambiguous”
appear as such only in the eyes of them that have failed to soar
above the horizon of guidance and to reach the heights of
knowledge in the retreats of grace. For otherwise, unto them
that have recognized the Repositories of divine Revelation and
beheld through His inspiration the mysteries of divine
authority, all the verses of God are perspicuous and all His
allusions are clear. Such men discern the inner mysteries that
have been clothed in the garment of words as clearly as ye
perceive the heat of the sun or the wetness of water, nay even
more distinctly. Immeasurably exalted is God above our praise
of His loved ones, and beyond their praise of Him!
1.35 Now that We have reached this most excellent theme and
attained such lofty heights by virtue of that which hath flowed
from this Pen through the incomparable favors of God, the
Exalted, the Most High, it is Our wish to disclose unto thee
certain stations in the wayfarer’s journey towards his Creator.
Perchance all that thine eminence hath
32 The Pen of Glory
desired may be revealed unto thee, that the proof may be made
complete and the blessing abundant.
1.36 Know thou of a truth that the seeker must, at the beginning of
his quest for God, enter the Garden of Search. In this journey it
behooveth the wayfarer to detach himself from all save God
and to close his eyes to all that is in the heavens and on the
earth. There must not linger in his heart either the hate or the
love of any soul, to the extent that they would hinder him from
attaining the habitation of the celestial Beauty. He must
sanctify his soul from the veils of glory and refrain from
boasting of such worldly vanities, outward knowledge, or other
gifts as God may have bestowed upon him. He must search
after the truth to the utmost of his ability and exertion, that
God may guide him in the paths of His favor and the ways of
His mercy. For He, verily, is the best of helpers unto His
servants. He saith, and He verily speaketh the truth: “Whoso
maketh efforts for Us, in Our ways shall We assuredly guide
him.”22 And furthermore: “Fear God and God will give you
knowledge.”23
Gems of Divine Mysteries 33
1.37 In this journey the seeker becometh witness to a myriad
changes and transformations, confluences and divergences. He
beholdeth the wonders of Divinity in the mysteries of creation
and discovereth the paths of guidance and the ways of His
Lord. Such is the station reached by them that search after
God, and such are the heights attained by those who hasten
unto Him.
1.38 When once the seeker hath ascended unto this station, he will
enter the City of Love and Rapture, whereupon the winds of
love will blow and the breezes of the spirit will waft. In this
station the seeker is so overcome by the ecstasies of yearning
and the fragrances of longing that he discerneth not his left
from his right, nor doth he distinguish land from sea or desert
from mountain. At every moment he burneth with the fire of
longing and is consumed by the onslaught of separation in this
world. He speedeth through the Paran of love and traverseth
the Horeb of rapture. Now he laugheth, now he weepeth sore;
now he reposeth in peace, now he trembleth in fear. Nothing
can alarm
34 The Pen of Glory
him, naught can thwart his purpose, and no law can restrain
him. He standeth ready to obey whatsoever His Lord should
please to decree as to his beginning and his end. With every
breath he layeth down his life and offereth up his soul. He
bareth his breast to meet the darts of the enemy and raiseth his
head to greet the sword of destiny; nay rather, he kisseth the
hand of his would-be murderer and surrendereth his all. He
yieldeth up spirit, soul, and body in the path of his Lord, and
yet he doeth so by the leave of his Beloved and not of his own
whim and desire. Thou findest him chill in the fire and dry in
the sea, abiding in every land and treading every path.
Whosoever toucheth him in this state will perceive the heat of
his love. He walketh the heights of detachment and traverseth
the vale of renunciation. His eyes are ever expectant to witness
the wonders of God’s mercy and eager to behold the splendors
of His beauty. Blessed indeed are they that have attained unto
such a station, for this is the station of the ardent lovers and
the enraptured souls.
Gems of Divine Mysteries 35
1.39 And when this stage of the journey is completed and the
wayfarer hath soared beyond this lofty station, he entereth the
City of Divine Unity, and the garden of oneness, and the court
of detachment. In this plane the seeker casteth away all signs,
allusions, veils, and words, and beholdeth all things with an
eye illumined by the effulgent lights which God Himself hath
shed upon him. In his journey he seeth all differences return to
a single word and all allusions culminate in a single point.
Unto this beareth witness he who sailed upon the ark of fire
and followed the inmost path to the pinnacle of glory in the
realm of immortality: “Knowledge is one point, which the
foolish have multiplied.”24 This is the station that hath been
alluded to in the tradition: “I am He, Himself, and He is I,
Myself, except that I am that I am, and He is that He is.”25
1.40 In this station, were He Who is the Embodiment of the End to
say: “Verily, I am the Point of the Beginning,” He would indeed
be speaking the truth. And were He to say: “I am other than
Him,”
36 The Pen of Glory
this would be equally true. Likewise, were He to proclaim:
“Verily, I am the Lord of heaven and earth,” or “the King of
kings,” or “the Lord of the realm above,” or Muhammad, or ‘Alí,
or their descendants, or aught else, He would indeed be
proclaiming the truth of God. He, verily, ruleth over all created
things and standeth supreme above all besides Him. Hast thou
not heard what hath been said aforetime: “Muhammad is our
first, Muhammad our last, Muhammad our all”? And
elsewhere: “They all proceed from the same Light”?
1.41 In this station the truth of the unity of God and of the signs of
His sanctity is established. Thou shalt indeed see them all
rising above the bosom of God’s might and embraced in the
arms of His mercy; nor can any distinction be made between
His bosom and His arms. To speak of change or
transformation in this plane would be sheer blasphemy and
utter impiety, for this is the station wherein the light of divine
unity shineth forth, and the truth of His oneness is expressed,
and the splendors of the everlasting Morn are reflected in lofty
and faithful mirrors. By God! Were I to re-
Gems of Divine Mysteries 37
veal the full measure of that which He hath ordained for this
station, the souls of men would depart from their bodies, the
inner realities of all things would be shaken in their
foundations, they that dwell within the realms of creation
would be dumbfounded, and those who move in the lands of
allusion would fade into utter nothingness.
1.42 Hast thou not heard: “No change is there in God’s creation”?26
Hast thou not read: “No change canst thou find in God’s mode
of dealing”?27 Hast thou not borne witness to the truth: “No
difference wilt thou see in the creation of the God of Mercy”?28
Yea, by My Lord! They that dwell within this Ocean, they that
ride upon this Ark, witness no change in the creation of God
and behold no differences upon His earth. And if God’s
creation be not prone to change and alteration, how then could
they who are the Manifestations of His own Being be subject to
it? Immeasurably exalted is God above all that we may
conceive of the Revealers of His Cause, and immensely
glorified is He beyond all that they may mention in His regard!
38 The Pen of Glory
1.43 Great God! This sea had laid up lustrous pearls in store;
The wind hath raised a wave that casteth them ashore.
So put away thy robe and drown thyself therein,
And cease to boast of skill: it serveth thee no more!
1.44 If thou be of the inmates of this city within the ocean of divine
unity, thou wilt view all the Prophets and Messengers of God as
one soul and one body, as one light and one spirit, in such wise
that the first among them would be last and the last would be
first. For they have all arisen to proclaim His Cause and have
established the laws of divine wisdom. They are, one and all,
the Manifestations of His Self, the Repositories of His might,
the Treasuries of His Revelation, the Dawning-Places of His
splendor, and the Daysprings of His light. Through them are
manifested the signs of sanctity in the realities of all things and
the tokens of oneness in the essences of all
Gems of Divine Mysteries 39
beings. Through them are revealed the elements of
glorification in the heavenly realities and the exponents of
praise in the eternal essences. From them hath all creation
proceeded and unto them shall return all that hath been
mentioned. And since in their inmost Beings they are the same
Luminaries and the self-same Mysteries, thou shouldst view
their outward conditions in the same light, that thou mayest
recognize them all as one Being, nay, find them united in their
words, speech, and utterance.
1.45 Wert thou to consider in this station the last of them to be the
first, or conversely, thou wouldst indeed be speaking the truth,
as hath been ordained by Him Who is the Wellspring of
Divinity and the Source of Lordship: “Say: Call upon God or
call upon the All-Merciful: by whichsoever name ye will,
invoke him, for He hath most excellent names.”29 For they are
all the Manifestations of the name of God, the Dawning-Places
of His attributes, the Repositories of His might, and the Focal
Points of His
40 The Pen of Glory
sovereignty, whilst God—magnified be His might and glory—is
in His Essence sanctified above all names and exalted beyond
even the loftiest attributes. Consider likewise the evidences of
divine omnipotence both in their Souls and in their human
Temples, that thine heart may be assured and that thou mayest
be of them that speed through the realms of His nearness.
1.46 I shall restate here My theme, that perchance this may assist
thee in recognizing thy Creator. Know thou that God—exalted
and glorified be He—doth in no wise manifest His inmost
Essence and Reality. From time immemorial He hath been
veiled in the eternity of His Essence and concealed in the
infinitude of His own Being. And when He purposed to
manifest His beauty in the kingdom of names and to reveal His
glory in the realm of attributes, He brought forth His Prophets
from the invisible plane to the visible, that His name “the
Manifest” might be distinguished from “the Hidden” and His
name “the Last” might be discerned from “the
Gems of Divine Mysteries 41
First,” and that there may be fulfilled the words: “He is the
First and the Last; the Seen and the Hidden; and He knoweth
all things!”30 Thus hath He revealed these most excellent
names and most exalted words in the Manifestations of His Self
and the Mirrors of His Being.
1.47 It is therefore established that all names and attributes return
unto these sublime and sanctified Luminaries. Indeed, all
names are to be found in their names, and all attributes can be
seen in their attributes. Viewed in this light, if thou wert to call
them by all the names of God, this would be true, as all these
names are one and the same as their own Being. Comprehend
then the intent of these words, and guard it within the
tabernacle of thy heart, that thou mayest recognize the
implications of thine inquiry, fulfill them according to that
which God hath ordained for thee, and thus be numbered with
those who have attained unto His purpose.
1.48 All that thou hast heard regarding Muhammad the son of
Hasan31—may the souls of all that
42 The Pen of Glory
are immersed in the oceans of the spirit be offered up for His
sake—is true beyond the shadow of a doubt, and we all verily
bear allegiance unto Him. But the imams of the Faith have
fixed His abode in the city of Jabulqa,32 which they have
depicted in strange and marvelous signs. To interpret this city
according to the literal meaning of the tradition would indeed
prove impossible, nor can such a city ever be found. Wert thou
to search the uttermost corners of the earth, nay probe its
length and breadth for as long as God’s eternity hath lasted and
His sovereignty will endure, thou wouldst never find a city
such as they have described, for the entirety of the earth could
neither contain nor encompass it. If thou wouldst lead Me unto
this city, I could assuredly lead thee unto this holy Being,
Whom the people have conceived according to what they
possess and not to that which pertaineth unto Him! Since this
is not in thy power, thou hast no recourse but to interpret
symbolically the accounts and traditions that have been
reported from these luminous souls. And, as such an inter-
Gems of Divine Mysteries 43
pretation is needed for the traditions pertaining to the
aforementioned city, so too is it required for this holy Being.
When thou hast understood this interpretation, thou shalt no
longer stand in need of “transformation” or aught else.
1.49 Know then that, inasmuch as all the Prophets are but one and
the same soul, spirit, name, and attribute, thou must likewise
see them all as bearing the name Muhammad and as being the
son of Hasan, as having appeared from the Jabulqa of God’s
power and from the Jabulsa of His mercy. For by Jabulqa is
meant none other than the treasure-houses of eternity in the
all-highest heaven and the cities of the unseen in the supernal
realm. We bear witness that Muhammad, the son of Hasan,
was indeed in Jabulqa and appeared therefrom. Likewise, He
Whom God shall make manifest abideth in that city until such
time as God will have established Him upon the seat of His
sovereignty. We, verily, acknowledge this truth and bear
allegiance unto each and every one of them. We have chosen
here to be brief in our
44 The Pen of Glory
elucidation of the meanings of Jabulqa, but if thou be of them
that truly believe, thou shalt indeed comprehend all the true
meanings of the mysteries enshrined within these Tablets.
1.50 But as to Him Who appeared in the year sixty, He standeth in
need of neither transformation nor interpretation, for His
name was Muhammad, and He was a descendent of the Imams
of the Faith. Thus it can be truly said of Him that He was the
son of Hasan, as is undoubtedly clear and evident unto thine
eminence. Nay, He it is Who fashioned that name and created
it for Himself, were ye to observe with the eye of God.
1.51 It is Our wish at this juncture to digress from Our theme to
recount that which befell the Point of the Qur’an,* and to extol
His remembrance, that perchance thou mayest gain into all
things an insight born of Him Who is the Almighty, the
Incomparable.
1.52 Consider and reflect upon His days, when God raised Him up to
promote His Cause and to stand

*
Muhammad.
Gems of Divine Mysteries 45
as the representative of His own Self. Witness how He was
assailed, denied, and denounced by all; how, when He set foot
in the streets and marketplaces, the people derided Him,
wagged their heads at Him, and laughed Him to scorn; how at
every moment they sought to slay Him. Such were their doings
that the earth in all its vastness was straitened for Him, the
Concourse on High bewailed His plight, the foundations of
existence were reduced to nothingness, and the eyes of the
well-favored denizens of His Kingdom wept sore over Him.
Indeed, so grievous were the afflictions which the infidels and
the wicked showered upon Him that no faithful soul can bear
to hear them.
1.53 If these wayward souls had indeed paused to reflect upon their
conduct, recognized the sweet melodies of that Mystic Dove
singing upon the twigs of this snow-white Tree, embraced that
which God had revealed unto and bestowed upon them, and
discovered the fruits of the Tree of God upon its branches,
wherefore then did they reject and denounce Him? Had they
not lifted
46 The Pen of Glory
their heads to the heavens to implore His appearance? Had
they not besought God at every moment to honor them with
His Beauty and sustain them through His presence?
1.54 But as they failed to recognize the accents of God and the
divine mysteries and holy allusions enshrined in that which
flowed from the tongue of Muhammad, and as they neglected
to examine the matter in their own hearts, and followed
instead those priests of error who have hindered the progress
of the people in past dispensations and who will continue to do
so in future cycles, they were thus veiled from the divine
purpose, failed to quaff from the celestial streams, and
deprived themselves of the presence of God, the Manifestation
of His Essence, and the Dayspring of His eternity. Thus did
they wander in the paths of delusion and the ways of
heedlessness, and return to their abode in that fire which
feedeth on their own souls. These, verily, are numbered with
the infidels whose names have been inscribed by the Pen of
God in His holy Book. Nor have they ever found, or will ever
find, a friend or helper.
Gems of Divine Mysteries 47
1.55 Had these souls but clung steadfastly to the Handle of God
manifested in the Person of Muhammad, had they turned
wholly unto God and cast aside all that they had learned from
their divines, He would assuredly have guided them through
His grace and acquainted them with the sacred truths that are
enshrined within His imperishable utterances. For far be it
from His greatness and His glory that He should turn away a
seeker at His door, cast aside from His Threshold one who hath
set his hopes on Him, reject one who hath sought the shelter of
His shade, deprive one who hath held fast to the hem of His
mercy, or condemn to remoteness the poor one who hath
found the river of His riches.. But as these people failed to turn
wholly unto God, and to hold fast to the hem of His allpervading mercy at the appearance of the Daystar of Truth,
they passed out from under the shadow of guidance and
entered the city of error. Thus did they become corrupt and
corrupt the people. Thus did they err and lead the people into
error. And thus were they recorded among the oppressors in
the books of heaven.
48 The Pen of Glory
1.56 Now that this evanescent One hath reached this exalted point
in the exposition of the inner mysteries, the reason for the
denial of these uncouth souls will be described briefly, that it
may serve as a testimony unto them that are endued with
understanding and insight, and be a token of My favor unto the
concourse of the faithful.
1.57 Know then that when Muhammad, the Point of the Qur’an and
the Light of the All-Glorious, came with perspicuous verses and
luminous proofs manifested in such signs as are beyond the
power of all existence to produce, He bade all men follow this
lofty and outstretched Path in accordance with the precepts
that He had brought from God. Whoso acknowledged Him,
recognized the signs of God in His inmost Being, and saw in His
beauty the changeless beauty of God, the decree of
“resurrection,” “ingathering,” “life,” and “paradise” was passed
upon him. For he who had believed in God and in the
Manifestation of His beauty was raised from the grave of
heedlessness, gathered together in the sacred
Gems of Divine Mysteries 49
ground of the heart, quickened to the life of faith and certitude,
and admitted into the paradise of the divine presence. What
paradise can be loftier than this, what ingathering mightier,
and what resurrection greater? Indeed, should a soul be
acquainted with these mysteries, he would grasp that which
none other hath fathomed.
1.58 Know then that the paradise that appeareth in the day of God
surpasseth every other paradise and excelleth the realities of
Heaven. For when God—blessed and glorified is He—sealed
the station of prophethood in the person of Him Who was His
Friend, His Chosen One, and His Treasure amongst His
creatures, as hath been revealed from the Kingdom of glory:
“but He is the Apostle of God and the Seal of the Prophets,”33
He promised all men that they shall attain unto His own
presence in the Day of Resurrection. In this He meant to
emphasize the greatness of the Revelation to come, as it hath
indeed been manifested through the power of truth. And there
is of a certainty no paradise greater than
50 The Pen of Glory
this, nor station higher, should ye reflect upon the verses of the
Qur’an. Blessed be he who knoweth of a certainty that he shall
attain unto the presence of God on that day when His Beauty
shall be made manifest.
1.59 Were I to recount all the verses that have been revealed in
connection with this exalted theme, it would weary the reader
and divert Us from Our purpose. The following verse shall
therefore suffice Us; may thine eyes be solaced therewith, and
mayest thou attain unto that which hath been treasured and
concealed therein: “It is God who hath reared the heavens
without pillars thou canst behold; then mounted His throne,
and imposed laws on the sun and moon: each traveleth to its
appointed goal. He ordereth all things. He maketh His signs
clear, that ye may have firm faith in the presence of your
Lord.”34
1.60 Ponder then, O My friend, the words “firm faith” that have been
mentioned in this verse. It saith that the heavens and the
earth, the throne, the sun and the moon, all have been created
to
Gems of Divine Mysteries 51
the end that His servants may have unswerving faith in His
presence in His days. By the righteousness of God!
Contemplate, O My brother, the greatness of this station, and
behold the condition of the people in these days, fleeing from
the Countenance of God and His Beauty “as though they were
affrighted asses.”35 Wert thou to reflect upon that which We
have revealed unto thee, thou wouldst undoubtedly grasp Our
purpose in this utterance and discover that which We have
desired to impart unto thee within this paradise. Perchance
thine eyes may rejoice in beholding it, thine ears take delight in
hearing that which is recited therein, thy soul be enthralled by
recognizing it, thy heart illumined by comprehending it, and
thy spirit gladdened by the fragrant breezes that waft
therefrom. Haply thou mayest attain unto the pinnacle of
divine grace and abide within the Ridvan of transcendent
holiness.
1.61 He, however, who denied God in His Truth, who turned his
back upon Him and rebelled, who disbelieved and made
mischief, the verdict
52 The Pen of Glory
of “impiety,” “blasphemy,” “death,” and “fire” was passed upon
him. For, what blasphemy is greater than to turn unto the
manifestations of Satan, to follow the doctors of oblivion and
the people of rebellion? What impiety is more grievous than to
deny the Lord on the day when faith itself is renewed and
regenerated by God, the Almighty, the Beneficent? What death
is more wretched than to flee from the Source of everlasting
life? What fire is fiercer on the Day of Reckoning than that of
remoteness from the divine Beauty and the celestial Glory?
1.62 These were the very words and utterances used by the pagan
Arabs living in the days of Muhammad to dispute with and
pronounce judgment against Him. They said: “Those who
believed in Muhammad dwelt in our midst and associated with
us day and night. When did they die and when were they
raised again to life?” Hearken unto that which was revealed in
reply: “If ever thou dost marvel, marvelous surely is their
saying, ‘What! When we have become dust and molder-
Gems of Divine Mysteries 53
ing bones, shall we be restored in a new creation?’”36 And in
another passage: “And if thou shouldst say, ‘After death ye shall
surely be raised again,’ the infidels will certainly exclaim, ‘This
is naught but palpable sorcery.’”37 Thus did they mock and
deride Him, for they had read in their Books and heard from
their divines the terms “life” and “death,” and understood them
as this elemental life and physical death, and hence when they
found not that which their vain imaginings and their false and
wicked minds had conceived, they hoisted the banners of
discord and the standards of sedition and kindled the flame of
war. God, however, quenched it through the power of His
might, as thou seest again in this day with these infidels and
evil-doers.
1.63 At this hour, when the sweet savors of attraction have wafted
over Me from the everlasting city, when transports of yearning
have seized Me from the land of splendors at the dawning of
the Daystar of the worlds above the horizon of ‘Iraq, and the
sweet melodies of Hijaz have brought to
54 The Pen of Glory
Mine ears the mysteries of separation, I have purposed to
relate unto thine eminence a portion of that which the Mystic
Dove hath warbled in the midmost heart of Paradise as to the
true meaning of life and death, though the task be impossible.
For were I to interpret these words for thee as it hath been
inscribed in the Guarded Tablets, all the books and pages of the
world could not contain it, nor could the souls of men bear its
weight. I shall nonetheless mention that which beseemeth this
day and age, that it might serve as a guidance unto whosoever
desireth to gain admittance into the retreats of glory in the
realms above, to hearken unto the melodies of the spirit
intoned by this divine and mystic bird, and to be numbered
with those who have severed themselves from all save God and
who in this day rejoice in the presence of their Lord.
1.64 Know then that “life” hath a twofold meaning. The first
pertaineth to the appearance of man in an elemental body, and
is as manifest to thine eminence and to others as the midday
sun. This
Gems of Divine Mysteries 55
life cometh to an end with physical death, which is a Godordained and inescapable reality. That life, however, which is
mentioned in the Books of the Prophets and the Chosen Ones
of God is the life of knowledge; that is to say, the servant’s
recognition of the sign of the splendors wherewith He Who is
the Source of all splendor hath Himself invested him, and his
certitude of attaining unto the presence of God through the
Manifestations of His Cause. This is that blessed and
everlasting life that perisheth not: whosoever is quickened
thereby shall never die, but will endure as long as His Lord and
Creator will endure.
1.65 The first life, which pertaineth to the elemental body, will come
to an end, as hath been revealed by God: “Every soul shall
taste of death.”38 But the second life, which ariseth from the
knowledge of God, knoweth no death, as hath been revealed
aforetime: “Him will We surely quicken to a blessed life.”39
And in another passage concerning the martyrs: “Nay, they are
alive and sustained by their Lord.”40 And from the
56 The Pen of Glory
Traditions: “He who is a true believer liveth both in this world
and in the world to come.”41 Numerous examples of similar
words are to be found in the Books of God and of the
Embodiments of His justice. For the sake of brevity, however,
We have contented Ourself with the above passages.
1.66 O My brother! Forsake thine own desires, turn thy face unto
thy Lord, and walk not in the footsteps of those who have
taken their corrupt inclinations for their god, that perchance
thou mayest find shelter in the heart of existence, beneath the
redeeming shadow of Him Who traineth all names and
attributes. For they who turn away from their Lord in this day
are in truth accounted amongst the dead, though to outward
seeming they may walk upon the earth, amongst the deaf,
though they may hear, and amongst the blind, though they may
see, as hath been clearly stated by Him Who is the Lord of the
Day of Reckoning: “Hearts have they with which they
understand not, and eyes have they with which they see not.
…”42 They walk the edge of a treacherous bank
Gems of Divine Mysteries 57
and tread the brink of a fiery abyss.43They partake not of the
billows of this surging and treasure-laden Ocean, but disport
themselves with their own idle words.
1.67 In this connection We will relate unto thee that which was
revealed of old concerning “life,” that perchance it may turn
thee away from the promptings of self, deliver thee from the
narrow confines of thy prison in this gloomy plane, and aid
thee to become of them that are guided aright in the darkness
of this world.
1.68 He saith, and He, verily, speaketh the truth: “Shall the dead
whom We have quickened, and for whom We have ordained a
light whereby he may walk amongst men, be like him whose
likeness is in the darkness, whence he will not come forth?”44
This verse was revealed with respect to Hamzih and Abu-Jahl,
the former of whom was a believer whilst the latter
disbelieved. Most of the pagan leaders mocked and derided it,
were agitated, and clamored: “How did Hamzih die? And how
was he restored to his former life?” Were ye
58 The Pen of Glory
to examine carefully the verses of God, ye would find many
such statements recorded in the Book.
1.69 Would that pure and stainless hearts could be found, that I
might impart unto them a sprinkling from the oceans of
knowledge which My Lord hath bestowed upon Me, so that
they may soar in the heavens even as they walk upon the earth
and speed over the waters even as they course the land, and
that they may take up their souls in their hands and lay them
down in the path of their Creator. Howbeit, leave hath not
been granted to divulge this mighty secret. Indeed, it hath
been from everlasting a mystery enshrined within the
treasuries of His power and a secret concealed within the
repositories of His might, lest His faithful servants forsake
their own lives in the hope of attaining this most great station
in the realms of eternity. Nor shall they who wander in this
oppressive darkness ever attain unto it.
1.70 O My brother! At every juncture We have restated Our theme,
that all that hath been recorded in these verses may, by the
leave of God, be made clear unto thee, and that thou mayest
become
Gems of Divine Mysteries 59
independent of those who are plunged in the darkness of self
and who tread the valley of arrogance and pride, and be of
them that move within the paradise of everlasting life.
1.71 Say: O people! The Tree of Life hath verily been planted in the
heart of the heavenly paradise and bestoweth life in every
direction. How can ye fail to perceive and recognize it? It will
in truth aid thee to grasp all that this well-assured Soul hath
disclosed unto thee of the essence of the divine mysteries. The
Dove of holiness warbleth in the heaven of immortality and
admonisheth thee to array thyself with a new vesture, wrought
of steel to shield thee from the shafts of doubt concealed in the
allusions of men, saying: “Except a man be born of water and
of the Spirit, he cannot enter into the kingdom of God. That
which is born of the flesh is flesh; and that which is born of the
Spirit is spirit. Marvel not that I said unto thee, ye must be
born again.”45
1.72 Wing then thy flight unto this divine Tree and partake of its
fruits. Gather up that which hath fallen therefrom and guard it
faithfully. Medi-
60 The Pen of Glory
tate then upon the utterance of one of the Prophets as He
intimated to the souls of men, through veiled allusions and
hidden symbols, the glad-tidings of the One Who was to come
after Him, that thou mayest know of a certainty that their
words are inscrutable to all save those who are endued with an
understanding heart. He saith: “His eyes were as a flame of
fire,” and “brass-like were His feet,” and “out of His mouth
goeth a two-edged sword.”46 How could these words be
literally interpreted? Were anyone to appear with all these
signs, he would assuredly not be human. And how could any
soul seek his company? Nay, should he appear in one city, even
the inhabitants of the next would flee from him, nor would any
soul dare approach him! Yet, shouldst thou reflect upon these
statements, thou wouldst find them to be of such surpassing
eloquence and clarity as to mark the loftiest heights of
utterance and the epitome of wisdom. Methinks it is from
them that the suns of eloquence have appeared and the stars of
clarity have dawned forth and shone resplendent.
Gems of Divine Mysteries 61
1.73 Behold, then, the foolish ones of bygone times and those who,
in this day, await the advent of such a being! Nor would they
ever bear allegiance unto him except that he appear in the
aforementioned form. And as such a being will never appear,
so too will they never believe. Such indeed is the measure of
the understanding of these perverse and ungodly souls! How
could those who fail to understand the most evident of the
evident and the most manifest of the manifest ever apprehend
the abstruse realities of the divine precepts and the essence of
the mysteries of His everlasting wisdom?
1.74 I shall now briefly explain the true meaning of this utterance,
that thou mayest discover its hidden mysteries and be of them
that perceive. Examine then and judge aright that which We
shall reveal unto thee, that haply thou mayest be accounted in
the sight of God amongst those who are fair-minded in these
matters.
1.75 Know then that He who uttered these words in the realms of
glory meant to describe the attributes of the One Who is to
come in such veiled
62 The Pen of Glory
and enigmatic terms as to elude the understanding of the
people of error. Now, when He saith: “His eyes were as a flame
of fire,” He alludeth but to the keenness of sight and acuteness
of vision of the Promised One, Who with His eyes burneth away
every veil and covering, maketh known the eternal mysteries in
the contingent world, and distinguisheth the faces that are
obscured with the dust of hell from those that shine with the
light of paradise.47 Were His eyes not made of the blazing fire
of God, how could He consume every veil and burn away all
that the people possess? How could He behold the signs of God
in the Kingdom of His names and in the world of creation?
How could He see all things with the all-perceiving eye of God?
Thus have we conferred upon Him a penetrating vision in this
day. Would that ye believe in the verses of God! For, indeed,
what fire is fiercer than this flame that shineth in the Sinai of
His eyes, whereby He consumeth all that hath veiled the
peoples of the world? Immeasurably exalted shall God remain
above all that hath been revealed in His unerring
Gems of Divine Mysteries 63
Tablets concerning the mysteries of the beginning and the end
until that day when the Crier will cry out, the day whereon we
shall all return unto Him.
1.76 As to the words “brass-like were His feet,” by this is meant His
constancy upon hearing the call of God that commandeth Him:
“Be thou steadfast as thou hast been bidden.”48 He shall so
persevere in the Cause of God, and evince such firmness in the
path of His might, that even if all the powers of earth and
heaven were to deny Him, He would not waver in the
proclamation of His Cause, nor flee from His command in the
promulgation of His Laws. Nay rather, He will stand as firm as
the highest mountains and the loftiest peaks. He will remain
immovable in His obedience to God and steadfast in revealing
His Cause and proclaiming His Word. No obstacle will hinder
Him, nor will the censure of the froward deter Him or the
repudiation of the infidels cause Him to waver. All the hatred,
the rejection, the iniquity, and the unbelief that He witnesseth
serve but to strengthen His love for God, to augment the
yearning of His heart, to
64 The Pen of Glory
heighten the exultation of His soul, and to fill His breast with
passionate devotion. Hast thou ever seen in this world brass
stronger, or blade sharper, or mountain more unyielding than
this? He shall verily stand upon His feet to confront all the
inhabitants of the earth, and will fear no one, notwithstanding
that which, as thou well knowest, the people are wont to
commit. Glory be to God, Who hath established Him and called
Him forth! Potent is God to do what He pleaseth. He, in truth,
is the Help in Peril, the Self-Subsisting.
1.77 And further He saith: “Out of his mouth goeth a two-edged
sword.” Know thou that since the sword is an instrument that
divideth and cleaveth asunder, and since there proceedeth
from the mouth of the Prophets and the Chosen Ones of God
that which separateth the believer from the infidel and the
lover from the beloved, this term hath been so employed, and
apart from this dividing and separating no other meaning is
intended. Thus, when He Who is the Primal Point*

*
The Bab.
Gems of Divine Mysteries 65
and the eternal Sun desireth, by the leave of God, to gather
together all creation, to raise them up from the graves of their
own selves, and to divide them one from another, He shall
pronounce but one verse from Him, and this verse will
distinguish truth from error from this day unto the Day of
Resurrection. What sword is sharper than this heavenly sword,
what blade more trenchant than this incorruptible steel that
severeth every tie and separateth thereby the believer from the
infidel, father from son, brother from sister, and lover from
beloved?49 For whoso believeth in that which hath been
revealed unto him is a true believer and whoso turneth away is
an infidel, and such an irrevocable separation occurreth
between them that they will cease to consort and associate
with each other in this world. And so it is between father and
son, for should the son believe and the father deny, they will be
severed and forever dissociated from each other. Nay rather,
thou witnesseth how the son slayeth the father and the father
the son. Consider in the same light all that We have explained
and related unto thee.
66 The Pen of Glory
1.78 Wert thou to behold all things with the eye of discernment,
thou wouldst indeed see that this divine sword doth cleave
asunder generations. Would that ye could understand it! All
this is by virtue of the word of separation that is manifested on
the Day of Judgment and Separation, were the people to take
heed in the days of their Lord. Nay, couldst thou but sharpen
thy sight and refine thy heart, thou wouldst witness that all the
material swords which in every day and age have slain the
infidels and waged war against the impious proceed from this
divine and invisible sword. Open then thine eyes, that thou
mayest behold all that We have revealed to thee and attain
unto that which none other hath attained. We verily exclaim:
“Praise be to God, He Who is the Lord of the Day of
Reckoning!”50
1.79 Yea, inasmuch as these people have failed to acquire true
knowledge from its source and wellspring, and from the ocean
of fresh and soft-flowing waters that stream, by the leave of
God, through hearts that are pure and stainless, they have
Gems of Divine Mysteries 67
been veiled from that which God hath intended by those words
and allusions and have remained confined within the prison of
their own selves.
1.80 We render thanks unto God for that which He hath bestowed
upon us of His grace. He it is Who hath caused us to be assured
of the truth of His Faith—a Faith which the combined forces of
earth and heaven are powerless to resist. He it is Who hath
enabled us to acknowledge Him in the day of His presence, to
testify unto Him Whom God shall make manifest in the latter
Resurrection, and to be among them that have believed in Him
ere His appearance, that His favor may be made complete unto
us and unto all mankind.
1.81 But hear, O My brother, My plaint against them that claim to be
associated with God and with the Manifestations of His
knowledge, and yet follow their corrupt inclinations, consume
the substance of their neighbor, are given to wine, commit
murder, defraud and slander each other, hurl calumnies
against God, and are wont to speak falsely. The people
attribute all these deeds
68 The Pen of Glory
unto Us, whilst their perpetrators remain shameless before
God. They cast aside that which He hath enjoined upon them
and commit that which He hath forbidden. Yet it behooveth the
people of truth that the signs of humility should shine upon
their faces, that the light of sanctity should radiate from their
countenances, that they should walk upon the earth as though
they were in the presence of God and distinguish themselves in
their deeds from all the dwellers of the earth. Such must be
their state that their eyes should behold the evidences of His
might, their tongues and hearts make mention of His name,
their feet be set towards the lands of His nearness, and their
hands take fast hold upon His precepts. And were they to pass
through a valley of pure gold and mines of precious silver, they
should regard them as wholly unworthy of their attention.
1.82 These people, however, have turned aside from all this and
placed instead their affections upon that which accordeth with
their own corrupt inclinations. Thus do they roam in the
wilderness of arrogance and pride. I bear witness at this mo-
Gems of Divine Mysteries 69
ment that God is wholly quit of them, and likewise are We. We
beseech God to suffer Us not to associate with them either in
this life or in the life to come. He, verily, is the Eternal Truth.
No God is there but Him, and His might is equal to all things.
1.83 Quaff then, O My brother, from the living waters that We have
caused to flow in the oceans of these words. Methinks the seas
of grandeur are surging within them, and the gems of divine
virtue are shining within and upon them. Divest then thyself
of that which debarreth thee from this fathomless crimson sea,
and to the cry of “In the name of God and by His grace!”
immerse thyself therein. Let the fear of no one dismay thee.
Trust in the Lord, thy God, for He is sufficient unto whosoever
trusteth in Him. He, verily, shall protect thee, and in Him shalt
thou abide in safety.
1.84 Know thou, moreover, that in this most hallowed and
resplendent city thou shalt find the wayfarer to be lowly before
all men and humble before all things. For naught doth he
behold save that he perceiveth God therein. He beholdeth the
70 The Pen of Glory
effulgent glories of God in the lights of His Revelation that have
encompassed the Sinai of creation. In this station the wayfarer
must not claim the seat of honor in any gathering or walk
before others in the desire to vaunt and exalt himself. Rather
must he regard himself as standing at all times in the presence
of his Lord. He must not wish for anyone that which he doth
not wish for himself, nor speak that which he would not bear to
hear spoken by another, nor yet desire for any soul that which
he would not have desired for himself. It befitteth him, rather,
to walk upon the earth with undeviating steps in the kingdom
of His new creation.
1.85 Know, however, that the seeker, at the outset of his journey,
witnesseth change and transformation, as hath already been
mentioned. This is undoubtedly the truth, as hath been
revealed concerning those days: “On the day when the earth
shall be changed into another earth.”51 These are indeed days
the like of which no mortal eye hath ever seen. Blessed is he
that attaineth thereunto
Gems of Divine Mysteries 71
and realizeth their full worth. “We had sent Moses with Our
signs, saying unto him: ‘Bring forth thy people from darkness
into light and remind them of the days of God.’”52 And these
are in truth the days of God, could ye but know it.
1.86 In this station, all changing and varying realities are manifest
before thee. Whosoever denieth this truth hath verily turned
aside from the Cause of God, rebelled against His rule, and
gainsaid His sovereignty. For it is indeed within the power of
Him Who changeth the earth into another earth to transform
all that dwell and move thereon. Wherefore marvel not at how
He turneth darkness into light, light into darkness, ignorance
into knowledge, error into guidance, death into life, and life
into death. It is in this station that the law of transformation
taketh effect. Ponder thereon, if thou be of them that tread this
path, that all thou didst ask of this lowly One may be made
plain unto thee and that thou mayest abide within the
tabernacle of this guidance. For He doeth whatsoever He
willeth and ordaineth whatsoever
72 The Pen of Glory
He pleaseth. Nor shall He be asked of His doings, whilst all
men will be asked of their every deed.53
1.87 O My brother! In this stage, which marketh the beginning of
the journey, thou shalt behold divers stations and differing
signs, even as was mentioned in connection with the City of
Search. All these hold true in their respective planes. It
behooveth thine eminence in this station to consider each
created thing in its own place, neither abasing nor exalting its
true rank. For instance, if thou wert to reduce the unseen
world to the realm of creation, this would be an act of sheer
blasphemy, and the converse would likewise be the essence of
impiety. Wert thou, however, to describe the unseen world
and the realm of creation within their own stations, this would
be the undoubted truth. In other words, wert thou to witness
any transformation in the realm of the divine unity, no greater
sin could be conceived in all creation, but wert thou to
consider transformation in its own place and understand it
accordingly, no harm could befall thee.
Gems of Divine Mysteries 73
1.88 By My Lord! Notwithstanding all that We have revealed unto
thee of the mysteries of utterance and the degrees of
exposition, methinks I have spoken not a single letter of the
ocean of God’s hidden knowledge and the essence of His
inscrutable wisdom. God willing, this We shall erelong
accomplish in its appointed time. He verily, remembereth all
things in their own place, and we, in truth, all yield praise unto
Him.
1.89 Know thou, moreover, that the bird that taketh flight in the
atmosphere of the realm on high will never be able to soar
unto the heaven of transcendent holiness, nor taste of the
fruits which God hath brought forth therein, nor quaff from the
streams which He hath caused to flow in its midst. And were it
to partake but a drop thereof, it would perish forthwith. Even
as thou dost witness in these days with regard to those who
profess allegiance unto Us, and yet perform such deeds, utter
such words, and advance such claims as they have. Methinks
they lie as dead within their own veils.
74 The Pen of Glory
1.90 Comprehend, in like manner, every station, sign, and allusion,
that thou mayest perceive all things in their own place and
consider all matters in their proper light. For in this station,
the City of Divine Unity, are to be found those who have
entered within the ark of divine guidance and journeyed
through the heights of divine unity. Thou shalt behold the
lights of beauty upon their faces and the mysteries of glory in
their human temples. Thou shalt perceive the musk-laden
fragrance of their words and behold the signs of His
sovereignty in all their ways and doings. Nor wilt thou be
veiled by the deeds of them that have failed to quaff from the
crystal springs or to attain unto the cities of holiness, and who
follow their selfish desires and spread disorder in the land, all
the while believing themselves to be guided aright. It is indeed
of them that it hath been said: “These are the abject and
foolish, who follow every clamorous impostor and who bend
with every changing wind.”54 The stages of this journey,
station, and
Gems of Divine Mysteries 75
abode are clear and manifest to thee and require no further
explanation.
1.91 Know then that all thou hast heard and witnessed that Daystar
of Truth, the Primal Point, ascribe to Himself from the
designations of former times is only on account of the
weakness of men and the scheme of the world of creation.
Otherwise, all names and attributes revolve round His Essence
and circle about the threshold of His sanctuary. For He it is
Who traineth all names, revealeth all attributes, conferreth life
upon all beings, proclaimeth the divine verses, and arrayeth
the heavenly signs. Nay, shouldst thou gaze with thine inner
eye, thou wouldst find that all save Him fade into utter
nothingness and are as a thing forgotten in His holy presence.
“God was alone; there was none else besides Him. He
remaineth now what He hath ever been.” Since it hath been
established that God—hallowed and glorified be He!—was
alone and there was none besides Him, how can the law of
change and transformation ap-
76 The Pen of Glory
ply here? Shouldst thou reflect upon that which We have
disclosed unto thee, the daystar of guidance would shine
resplendent before thee in this everlasting morn, and thou
wouldst be numbered therein with the pious.
1.92 Know, moreover, that all that We have mentioned concerning
these journeys is intended for none but the elect amongst the
righteous. And shouldst thou spur on the charger of the spirit
and traverse the meads of heaven, thou wouldst complete all
these journeys and discover every mystery in less than the
twinkling of an eye.
1.93 O My brother! If thou be a champion of this arena, speed
within the lands of certitude, that thy soul may be delivered in
this day from the bondage of misbelief, and that thou mayest
perceive the sweet savors that waft from this garden. Verily,
the perfume-laden breezes that carry the fragrance of this city
blow over all regions. Forfeit not thy portion thereof and be
not of the heedless. How well hath it been said:
Gems of Divine Mysteries 77
1.94 His fragrant breaths diffused in Eastern lands could
well
To sick ones in the West restore their sense of
smell!55
1.95 After this heavenly journey and mystical as cent the wayfarer
will enter within the Garden of Wonderment. Were I to
disclose unto thee the reality of this station, thou wouldst
lament and bewail the plight of this Servant Who remaineth in
the hands of these infidels, Who hath grown perplexed at His
plight, and is lost in bewilderment in this fathomless ocean.
They conspire each day to put Me to death, and seek at every
hour to banish Me from this land, even as they banished Me
from another land. Yet this Servant standeth ready before
them, awaiting whatsoever the Almighty hath ordained and
decreed for Us. Nor do I fear any soul, encompassed as We
may be by such trials and tribulations as are inflicted by the
wicked and the malicious and
78 The Pen of Glory
surrounded at this hour by a myriad woes and sorrows.
“Noah’s flood is but the measure of the tears I have shed, and
Abraham’s fire an ebullition of My soul. Jacob’s grief is but a
reflection of My sorrows, and Job’s afflictions a fraction of My
calamity.”56
1.96 Were I to recount unto thine eminence the dire adversities that
have befallen Me, thou wouldst be so grieved as to forsake the
mention of all things and to forget thyself and all that the Lord
hath created on earth. But as this is not Our wish, I have
concealed the revelation of the divine decree in the heart of
Baha and veiled it from the eyes of all that move in the realm of
creation, that it may lie hid within the tabernacle of the Unseen
until such time as God will have revealed its secret. “Naught in
the heavens or on the earth can escape His knowledge, and He,
verily, perceiveth all things.”57
1.97 As We have digressed from Our theme, let Us leave aside these
allusions and return to Our discussion of this city. Verily,
whoso entereth therein
Gems of Divine Mysteries 79
shall be saved, and whoso turneth aside therefrom will
assuredly perish.
1.98 O thou who art mentioned in these Tablets! Know thou that he
who embarketh upon this journey will marvel at the signs of
the power of God and the wondrous evidences of His
handiwork. Bewilderment will seize him from every side, even
as hath been attested by that Essence of immortality from the
Concourse on high: “Increase My wonder and amazement at
Thee, O God!”58 Well hath it been said:
1.99 I knew not what amazement was
Until I made Thy love my cause.
O how amazing would it be
If I were not amazed by Thee!59
1.100 In this valley the wayfarers stray and perish ere they attain
their final abode. Gracious God! So immense is this valley, so
vast this city in the kingdom of creation, that it seemeth to
have neither beginning nor end. How great the blessedness of
80 The Pen of Glory
him who completeth his journey therein and who traverseth,
through the assistance of God, the hallowed soil of this
heavenly city, a city in which the favored ones of God and the
pure in heart are overcome with wonder and awe. And We say:
“Praise be to God, the Lord of the worlds.”
1.101 And should the servant ascend to even loftier heights, quit this
mortal world of dust, and seek to ascend unto the celestial
abode, he will then pass from this city into the City of Absolute
Nothingness, that is, of dying to self and living in God. In this
station, this most exalted habitation, this journey of utter selfeffacement, the wayfarer forgetteth his soul, spirit, body, and
very being, immerseth himself in the sea of nothingness, and
liveth on earth as one unworthy of mention. Nor will one find
any sign of his existence, for he hath vanished from the realm
of the visible and attained unto the heights of self-abnegation.
1.102 Were We to recount the mysteries of this city, the dominions of
the hearts of men would be laid to waste in the intensity of
their longing for
Gems of Divine Mysteries 81
this mighty station. For this is the station wherein the
effulgent glories of the Beloved are revealed to the sincere
lover and the resplendent lights of the Friend are cast upon the
severed heart that is devoted to Him.
1.103 How can a true lover continue to exist when once the effulgent
glories of the Beloved are revealed? How can the shadow
endure when once the sun hath shone forth? How can a
devoted heart have any being before the existence of the
Object of its devotion? Nay, by the One in Whose hand is my
soul! In this station, the seeker’s complete surrender and utter
effacement before his Creator will be such that, were he to
search the East and the West, and traverse land, sea, mountain
and plain, he would find no trace of his own self or of any other
soul.
1.104 Gracious God! But for fear of the Nimrod of tyranny and for
the protection of the Abraham of justice, I would reveal unto
thee that which, wert thou to abandon self and desire, would
enable thee to dispense with aught else and to draw
82 The Pen of Glory
nigh unto this city. Be patient, however, until such time as God
will have proclaimed His Cause. He, verily, rewardeth beyond
measure them that endure with patience.60 Inhale then the
sweet savors of the spirit from the garment of hidden
meanings, and say: “O ye that are immersed in the ocean of
selflessness! Hasten to enter the City of Immortality, if ye seek
to ascend its heights.” And We exclaim: “Verily we are God’s,
and to Him shall we return.”61
1.105 From this most august and exalted station, and from this most
sublime and glorious plane, the seeker entereth the City of
Immortality, therein to abide forever. In this station he
beholdeth himself established upon the throne of
independence and the seat of exaltation. Then will he
comprehend the meaning of that which hath been revealed of
old concerning the day ‘whereon God shall enrich all through
His abundance.”62 Well is it with them that have attained unto
this station and drunk their fill from this snow-white chalice
before this Crimson Pillar.
Gems of Divine Mysteries 83
1.106 Having, in this journey, immersed himself in the ocean of
immortality, rid his heart from attachment to aught save Him,
and attained unto the loftiest heights of everlasting life, the
seeker will see no annihilation either for himself or for any
other soul. He will quaff from the cup of immortality, tread in
its land, soar in its atmosphere, consort with them that are its
embodiments, partake of the imperishable and incorruptible
fruits of the tree of eternity, and be forever accounted, in the
lofty heights of immortality, amongst the denizens of the
everlasting realm.
1.107 All that existeth in this city shall indeed endure and will never
perish. Shouldst thou, by the leave of God, enter this sublime
and exalted garden, thou wouldst find its sun in its noontide
glory, never to set, never to be eclipsed. The same holdeth true
of its moon, its firmament, its stars, trees, and oceans, and of all
that pertaineth thereunto or existeth therein. By Him besides
Whom there is none other God! Were I to recount, from this
day unto the end that hath no end, its won-
84 The Pen of Glory
drous attributes, the love that My heart cherisheth for this
hallowed and everlasting city would never be exhausted. I
shall, however, bring My theme to a close, since time is short
and the inquirer impatient, and since these secrets are not to
be openly divulged save by the leave of God, the Almighty, the
All-Compelling.
1.108 Erelong shall the faithful behold, in the day of the latter
Resurrection, Him Whom God shall make manifest descending
with this city from the heaven of the Unseen, together with a
company of His exalted and favored angels. Great, therefore, is
the blessedness of him that attaineth unto His presence and
beholdeth His countenance. We all, verily, cherish this hope,
and exclaim: “Praise be unto Him, for verily He is the Eternal
Truth, and unto Him do we return!”
1.109 Know, moreover, that should one who hath attained unto these
stations and embarked upon these journeys fall prey to pride
and vainglory, he would at that very moment come to naught
and return to the first step without realizing it. In-
Gems of Divine Mysteries 85
deed, they that seek and yearn after Him in these journeys are
known by this sign, that they humbly defer to those who have
believed in God and in His verses, that they are lowly before
those who have drawn nigh unto Him and unto the
Manifestations of His Beauty, and that they bow in submission
to them that are firmly established upon the lofty heights of the
Cause of God and before its majesty.
1.110 For were they to reach the ultimate object of their quest for
God and their attainment unto Him, they would have but
reached that abode which hath been raised up within their
own hearts. How then could they ever hope to ascend unto
such realms as have not been ordained for them or created for
their station? Nay, though they journey from everlasting to
everlasting, they will never attain unto Him Who is the
midmost Heart of existence and the Axis of the entire creation,
He on Whose right hand flow the seas of grandeur, on Whose
left stream the rivers of might, and Whose court none can ever
hope to reach,
86 The Pen of Glory
how much less His very abode! For He dwelleth in the ark of
fire, speedeth, in the sphere of fire, through the ocean of fire,
and moveth within the atmosphere of fire. How can he who
hath been fashioned of contrary elements ever enter or even
approach this fire? Were he to do so, he would be instantly
consumed.
1.111 Know, moreover, that should the cord of assistance binding
this mighty Pivot to the dwellers of earth and heaven be
severed, they would all assuredly perish. Great God! How can
the lowly dust ever reach unto Him Who is the Lord of lords?
Immeasurably exalted is God above that which they conceive
in their hearts, and immensely glorified is He beyond that
which they attribute to Him.
1.112 Yea, the seeker reacheth a station wherein that which hath
been ordained for him knoweth no bounds. The fire of love so
blazeth in his heart that it seizeth the reins of constraint from
his grasp. At every moment his love for his Lord increaseth
and draweth him nearer unto his Creator, in such wise that if
his Lord be in the east
Gems of Divine Mysteries 87
of nearness, and he dwell in the west of remoteness and
possess all that earth and heaven contain of rubies and gold, he
would forsake it all and rush forth to the land of the Desired
One. And shouldst thou find him to be otherwise, know
assuredly that such a man is a lying impostor. We, verily, all
belong unto Him Whom God shall make manifest in the latter
Resurrection, and through Him shall we be raised again to life.
1.113 In these days, inasmuch as We have lifted not the veils that
conceal the countenance of the Cause of God, nor disclosed
unto men the fruits of these stations which We have been
forbidden to describe, thou beholdest them drunk with
heedlessness. Otherwise, were the glory of this station to be
revealed unto men to an extent smaller than a needle’s eye,
thou wouldst witness them gathering before the threshold of
divine mercy and hastening from all sides to the court of
nearness in the realms of divine glory. We have concealed it,
however, as mentioned before, that those who believe may be
distinguished from them that deny, and that those who turn
unto God may
88 The Pen of Glory
be discerned from them that turn aside. I verily proclaim:
“There is no power nor strength except in God, the Help in
Peril, the Self-Subsisting.”
1.114 From this station the wayfarer ascendeth unto a City that hath
no name or description, and whereof one heareth neither
sound nor mention. Therein flow the oceans of eternity, whilst
this city itself revolveth round the seat of eternity. Therein the
sun of the Unseen shineth resplendent above the horizon of the
Unseen, a sun that hath its own heavens and its own moons,
which partake of its light and which rise from and set upon the
ocean of the Unseen. Nor can I ever hope to impart even a
dewdrop of that which hath been decreed therein, as none is
acquainted with its mysteries save God, its Creator and
Fashioner, and His Manifestations.
1.115 Know, moreover, that when We undertook to reveal these
words and committed some of them to writing, it was Our
intention to elucidate for thine eminence, in the sweet accents
of the blessed and the well-favored of God, all that
Gems of Divine Mysteries 89
We had previously mentioned of the words of the Prophets and
the sayings of the Messengers. Time, however, was lacking, and
the traveler who came from thy presence was in great haste
and eager to return. Thus have We cut short Our discourse and
contented Ourself with this much, without completing the
description of these stages in a seemly and befitting manner.
Indeed, We have omitted the description of major cities and
mighty journeys. Such was the haste of the courier that We
even forsook the mention of the two exalted journeys of
Resignation and Contentment.
1.116 Yet, should thine eminence reflect upon these brief statements,
thou wouldst assuredly acquire every knowledge, attain unto
the Object of all learning, and exclaim: “Sufficient are these
words unto all creation both visible and invisible!”
1.117 Even so, should the fire of love burn within thy soul, thou
wouldst ask: “Is there yet any more?”63 And We say: “Praise
be to God, the Lord of the worlds!”
Tablet to Mánikchí Ṣáḥib
(Lawḥ-i-Mánikchí-Ṣáḥib)
.

IN THE NAME OF
THE ONE TRUE GOD
2.1 Praise be to the all-perceiving, the ever-abiding Lord Who,
from a dewdrop out of the ocean of His grace, hath reared the
firmament of existence, adorned it with the stars of knowledge,
and admitted man into the lofty court of insight and
understanding. This dewdrop, which is the Primal Word of
God, is at times called the Water of Life, inasmuch as it
quickeneth with the waters of knowledge them that have
perished in the wilderness of ignorance. Again it is called the
Primal Light, a light born of the Sun of divine knowledge,
through whose effulgence the first stirrings of existence were
made plain and manifest. Such manifestations are the
expressions of the grace of Him Who is the Peerless, the All
Wise. He it is who knoweth and bestoweth all. He it is who
transcendeth all that hath been said or heard. His knowledge
will remain forever above the grasp of human vision and
understanding and beyond the

94 The Pen of Glory
reach of human words and deeds. To the truth of this
utterance existence itself and all that hath appeared therefrom
bear eloquent testimony.
2.2 It is clear and evident, therefore, that the first bestowal of God
is the Word, and its discoverer and recipient is the power of
understanding. This Word is the foremost instructor in the
school of existence and the revealer of Him Who is the
Almighty. All that is seen is visible only through the light of its
wisdom. All that is manifest is but a token of its knowledge.
All names are but its name, and the beginning and end of all
matters must needs depend upon it.
2.3 Thy letter hath reached this captive of the world in His prison. 1
It brought joy, strengthened the ties of friendship, and
renewed the memory of bygone days. Praise be to the Lord of
creation Who granted us the favor of meeting in the Arabian
land,* wherein we visited and held converse. It is Our hope
that our encounter may never be forgotten nor effaced from
the heart by the pas-

*
‘Iraq.
Tablet to Ma nikchí Sahib (Lawh-i-Ma nikchí-Sah ib) 95
sage of time, but rather that, out of the seeds thus sown, the
sweet herbs of friendship may spring forth and remain forever
fresh and verdant for all to behold.
2.4 As to thy question concerning the heavenly Scriptures: The
All-Knowing Physician hath His finger on the pulse of mankind.
He perceiveth the disease, and prescribeth, in His unerring
wisdom, the remedy. Every age hath its own problem, and
every soul its particular aspiration. The remedy the world
needeth in its present-day afflictions can never be the same as
that which a subsequent age may require. Be anxiously
concerned with the needs of the age ye live in, and center your
deliberations on its exigencies and requirements.
2.5 We can well perceive how the whole human race is
encompassed with great, with incalculable afflictions. We see
it languishing on its bed of sickness, sore-tried and
disillusioned. They that are intoxicated by self-conceit have
interposed themselves between it and the Divine and infallible
Physician. Witness how they have entangled all men,
themselves included, in the mesh of their
96 The Pen of Glory
devices. They can neither discover the cause of the disease,
nor have they any knowledge of the remedy. They have
conceived the straight to be crooked, and have imagined their
friend an enemy.
2.6 Incline your ears to the sweet melody of this Prisoner. Arise,
and lift up your voices, that haply they that are fast asleep may
be awakened. Say: O ye who are as dead! The Hand of Divine
bounty proffereth unto you the Water of Life. Hasten and
drink your fill. Whoso hath been reborn in this Day, shall
never die; whoso remaineth dead, shall never live.
2.7 Thou hast written concerning languages. Both Arabic and
Persian are laudable. That which is desired of a language is
that it convey the intent of the speaker, and either language
can serve this purpose. And since in this Day the Orb of divine
knowledge hath risen in the firmament of Persia, that tongue
deserveth every praise.
2.8 O friend! When the Primal Word appeared amongst men in
these latter days, a number of heavenly souls recognized the
voice of the Be-
Tablet to Ma nikchí Sahib (Lawh-i-Ma nikchí-Sah ib) 97
loved and bore allegiance unto it, whilst others, finding the
deeds of some to be at variance with their words, remained far
removed from the spreading rays of the Sun of divine
knowledge.
2.9 Say: O children of dust! He Who is the Spirit of Purity saith: In
this glorious Day whatsoever can purge you from defilement
and ensure your peace and tranquility, that indeed is the
Straight Path,2 the path that leadeth unto Me. To be purged
from defilement is to be cleansed of that which is injurious to
man and detracteth from his high station—among which is to
take undue pleasure in one’s own words and deeds,
notwithstanding their unworthiness. True peace and
tranquility will only be realized when every soul will have
become the well-wisher of all mankind. He Who is the All-
Knowing beareth Me witness: were the peoples of the world to
grasp the true significance of the words of God, they would
never be deprived of their portion of the ocean of His bounty.
In the firmament of truth there hath never been, nor will there
ever be, a brighter star than this.
98 The Pen of Glory
2.10 The first utterance of Him Who is the All-Wise is this: O
children of dust! Turn your faces from the darkness of
estrangement to the effulgent light of the daystar of unity. This
is that which above all else will benefit the peoples of the earth.
O friend! Upon the tree of utterance there hath never been,
nor shall there ever be, a fairer leaf, and beneath the ocean of
knowledge no pearl more wondrous can ever be found.
2.11 O children of understanding! If the eyelid, however delicate,
can deprive man’s outer eye from beholding the world and all
that is therein, consider then what would be wrought if the veil
of covetousness were to descend upon his inner eye. Say: O
people! The darkness of greed and envy becloudeth the
radiance of the soul even as the clouds obstruct the light of the
sun. Should anyone hearken unto this utterance with a
discerning ear, he will unfurl the wings of detachment and soar
effortlessly in the atmosphere of true understanding.
2.12 At a time when darkness had encompassed the world, the
ocean of divine favor surged and His
Tablet to Ma nikchí Sahib (Lawh-i-Ma nikchí-Sah ib) 99
Light was made manifest, that the doings of men might be laid
bare. This, verily, is that Light which hath been foretold in the
heavenly scriptures. Should the Almighty so please, the hearts
of all men will be purged and purified through His goodly
utterance, and the light of unity will shed its radiance upon
every soul and revive the whole earth.
2.13 O people! Words must be supported by deeds, for deeds are
the true test of words. Without the former, the latter can never
quench the thirst of the yearning soul, nor unlock the portals of
vision before the eyes of the blind. The Lord of celestial
wisdom saith: A harsh word is even as a sword thrust; a gentle
word as milk. The latter leadeth the children of men unto
knowledge and conferreth upon them true distinction.
2.14 The Tongue of Wisdom proclaimeth: He that hath Me not is
bereft of all things. Turn ye away from all that is on earth and
seek none else but Me. I am the Sun of Wisdom and the Ocean
of Knowledge. I cheer the faint and revive the dead. I am the
guiding Light that illumineth the way. I
100 The Pen of Glory
am the royal Falcon on the arm of the Almighty. I unfold the
drooping wings of every broken bird and start it on its flight.3
2.15 The incomparable Friend saith: The path to freedom hath
been outstretched; hasten ye thereunto. The wellspring of
wisdom is overflowing; quaff ye therefrom. Say: O wellbeloved ones! The tabernacle of unity hath been raised; regard
ye not one another as strangers. Ye are the fruits of one tree,
and the leaves of one branch. Verily I say, whatsoever leadeth
to the decline of ignorance and the increase of knowledge hath
been, and will ever remain, approved in the sight of the Lord of
creation. Say: O people! Walk ye ’neath the shadow of justice
and truthfulness and seek ye shelter within the tabernacle of
unity.
2.16 Say: O ye that have eyes to see! The past is the mirror of the
future. Gaze ye therein and be apprised thereof; perchance ye
may be aided thereby to recognize the Friend and may be not
the cause of His displeasure. In this Day the choicest fruit of
the tree of knowledge is that which serveth the welfare of
humanity and safeguardeth its interests.
Tablet to Ma nikchí Sahib (Lawh-i-Ma nikchí-Sah ib) 101
2.17 Say: The tongue hath been created to bear witness to My
truth; defile it not with falsehood. The heart is the treasury of
My mystery; surrender it not into the hand of covetous desires.
We fain would hope that in this resplendent morn, when the
effulgent rays of the Sun of divine knowledge have enveloped
the whole earth, we may all attain unto the good pleasure of
the Friend and drink our fill from the ocean of His recognition.
2.18 O friend! As hearing ears are scarce to find, the pen hath for
some time remained silent in its quarters. In truth, matters
have come to such a pass that silence hath taken precedence
over utterance and hath come to be regarded as preferable.
Say: O people! These words are being uttered in due measure,
that the newly born may thrive and the tender shoot flourish.
Milk should be given in suitable proportion, that the children
of the world may attain to the station of maturity and abide in
the court of oneness.
2.19 O friend! We came upon a pure soil and sowed therein the
seeds of true understanding. Let it
102 The Pen of Glory
now be seen what the rays of the sun will do—whether they
will cause these seeds to wither or to grow. Say: Through the
ascendancy of God, the All-Knowing, the Incomparable, the
Luminary of divine understanding hath, in this Day, risen from
behind the veil of the spirit, and the birds of every meadow are
intoxicated with the wine of knowledge and exhilarated with
the remembrance of the Friend. Well is it with them that
discover and hasten unto Him!
Responses to questions of
Mánikchí Ṣáḥib from a Tablet
to Mírzá Abu’l-Faḍl
3.1 In regard to what thou hast written concerning his honor the
learned Sahib, upon him be the grace of God, his state of mind
and disposition are clear and evident, as is further attested by
that which he hath sent. Now, as to his questions, it was not
deemed advisable to refer and reply to each one individually,
for the response would have run counter to wisdom and been
incompatible with that which is current amongst men. Even
so, in that which was revealed in his honor from the heaven of
divine favor, answers were provided in a language of
marvelous concision and clarity. But it appeareth that he hath
failed to consider the matter closely, for otherwise he would
have readily admitted that not a single point was omitted, and
would have exclaimed: “This is naught but a clear and
conclusive utterance!” His questions were the following.
3.2 First: “The Prophets of Mahabad, together with Zoroaster,
were twenty-eight in number.

106 The Pen of Glory
Each one of them sought to exalt, rather than abrogate, the
faith and religion of the others. Each one that appeared bore
witness to the truth and veracity of the former law and religion
and breathed no word about abolishing them. Each declared:
‘We are the bearers of a revelation from God, which We deliver
unto His servants.’ Some of the Hindu Prophets, however, have
declared: ‘We are God Himself, and it is incumbent upon the
entire creation to bear allegiance unto Us. Whensoever conflict
and dissension appear amongst men, We arise to quench it.’
Each one that appeared announced: ‘I am the same One that
appeared in the beginning.’ The latter Prophets such as David,
Abraham, Moses and Jesus confirmed the truth of the Prophets
gone before them, but said: ‘Such was the law in the past, but
in this day the law is that which I proclaim.’ The Arabian
Prophet,* however, hath said: ‘Through My appearance every
law hath proven to be unsound and no law holdeth but Mine.’

*
Muhammad.
Responses to questions of Manikchí Sa hib 107
Which of these creeds is acceptable and which of these leaders
is to be preferred?”
3.3 It should first be noted that in one sense the stations of the
Prophets of God differ one from another. For instance,
consider Moses. He brought forth a Book and established
ordinances, whilst a number of the Prophets and Messengers
who arose after Him were charged with the promulgation of
His laws, insofar as they remained consonant with the needs of
the age. The books and chronicles annexed to the Torah bear
eloquent testimony to this truth.
3.4 Regarding the statement ascribed to the Author of the Qur’an:
“Through My appearance every law and religion hath proven
to be unsound and no law holdeth but Mine,” no such words
were ever uttered by that Source and Fount of divine wisdom.
Nay rather, He confirmed that which had been sent down
before from the empyrean of the Divine Will unto the Prophets
and Messengers of God. He saith, exalted be His utterance:
“Alif. Lam. Mím. God! There is no God but Him, the Living, the
Ever-Abiding. He it is
108 The Pen of Glory
Who hath sent down to Thee the Book through the power of
truth, confirming those which preceded it. He revealed
aforetime the Torah and the Evangel as a guidance unto men,
and He hath now revealed the Qur’an ….”1 He, moreover, hath
asserted that all the Prophets have proceeded from God and
have returned unto Him. Viewed in this light, they are all as
one and the same Being, inasmuch as they have not uttered a
word, brought a message, or revealed a cause, of their own
accord. Nay, all that they have said hath proceeded from the
one true God, exalted be His glory. They have all summoned
men unto the Supreme Horizon and imparted the tidings of
eternal life. Thus the diverse statements recounted by his
honor the Sahib are to be seen as concordant letters, that is,
letters that form a single word.
3.5 Concerning the question: “Which of these creeds is acceptable
and which of these leaders is to be preferred?” this is the
station wherein the following blessed words shine resplendent
as the sun: “No distinction do We make between any
Responses to questions of Manikchí Sa hib 109
of the Messengers,”2 while the verse “Some of the Apostles We
have caused to excel the others”3 pertaineth to the other
station of which We have already made mention. Indeed, the
answer to all that his honor the Sahib hath asked lieth
enshrined within this all-embracing, this weighty and
incomparable utterance, hallowed and exalted be His word:
“As to thy question concerning the heavenly Scriptures: The
All-Knowing Physician hath His finger on the pulse of mankind.
He perceiveth the disease, and prescribeth, in His unerring
wisdom, the remedy. Every age hath its own problem, and
every soul its particular aspiration. The remedy the world
needeth in its present-day afflictions can never be the same as
that which a subsequent age may require. Be anxiously
concerned with the needs of the age ye live in, and center your
deliberations on its exigencies and requirements.”4 Every fairminded soul will testify that these words are to be viewed as a
mirror of the knowledge of God, wherein all that hath been
inquired is clearly and con-
110 The Pen of Glory
spicuously reflected. Blessed is he who hath been endowed
with seeing eyes by God, the All-Knowing, the All-Wise.
3.6 Another question raised by the distinguished Sahib is the
following: “There are four schools of thought in the world.
One school affirmeth that all the visible worlds, from atoms to
suns, constitute God Himself and that naught can be seen but
Him. Another school claimeth that God is that Essence that
must of necessity exist, that His Messengers are the
intermediaries between Him and His creatures, and that their
mission is to lead humanity unto Him. Yet another school
holdeth that the stars were created by the Necessary Being, 5
whilst all other things are their effect and outcome. These
things continually appear and disappear, even as the minute
creatures that are generated in a pool of water. A further
school maintaineth that the Necessary Being hath fashioned
Nature through whose effect and agency all things, from atoms
to suns, appear and disappear without beginning or end. What
need then
Responses to questions of Manikchí Sa hib 111
for an account or reckoning? As the grass groweth with the
coming of the rain and vanisheth thereafter, so it is with all
things. If the Prophets and the kings have instituted laws and
ordinances, the proponents of this school argue, this hath
merely been for the sake of preserving the civil order and
regulating human society. The Prophets and the kings,
however, have acted in different ways: the former have said
‘God hath spoken thus’ that the people might submit and obey,
whilst the latter have resorted to the sword and the cannon.
Which of these four schools is approved in the sight of God?”
3.7 Answer: The answer to all this falleth under the purview of the
first utterance that hath streamed forth from the tongue of the
All-Merciful. By God! It embraceth and comprehendeth all
that hath been mentioned. He saith: “Be anxiously concerned
with the needs of the age ye live in, and center your
deliberations on its exigencies and requirements.” For in this
day He Who is the Lord of Revelation hath appeared and He
Who spoke
112 The Pen of Glory
on Sinai is calling aloud. Whatsoever He may ordain is the
surest foundation for the mansions reared in the cities of
human knowledge and wisdom. Whoso holdeth fast unto it
will be reckoned in the eyes of the Almighty among them that
are endued with insight.
3.8 These sublime words have streamed forth from the Pen of the
Most High. He saith, exalted be His glory: “This is the day of
vision, for the countenance of God is shining resplendent above
the horizon of Manifestation. This is the day of hearing, for the
call of God hath been raised. It behooveth everyone in this day
to uphold and proclaim that which hath been revealed by Him
Who is the Author of all scripture, the Dayspring of revelation,
the Fount of knowledge and the Source of divine wisdom.” It is
thus clear and evident that the reply to his question hath been
revealed in the kingdom of utterance by Him Who is the
Exponent of the knowledge of the All-Merciful. Happy are they
that understand!
3.9 As to the four schools mentioned above, it is clear and evident
that the second standeth closer
Responses to questions of Manikchí Sa hib 113
to righteousness.6 For the Apostles and Messengers of God
have ever been the channels of His abounding grace, and
whatsoever man hath received from God hath been through the
intermediary of those Embodiments of holiness and Essences
of detachment, those Repositories of His knowledge and
Exponents of His Cause. One can, however, provide a
justification for the tenets of the other schools, for in a sense all
things have ever been and shall ever remain the manifestations
of the names and attributes of God.
3.10 As to the Sahib’s reference to the kings, they are indeed the
manifestations of the name of God “the Almighty” and the
revealers of His name “the All-Powerful.” The vesture that
beseemeth their glorious temples is justice. Should they
become adorned therewith, mankind will partake of perfect
tranquility and infinite blessings.
3.11 Whoso hath quaffed of the wine of divine knowledge will
indeed be able to answer such questions with clear and
perspicuous proofs from the world without and with manifest
and luminous evidences from the world within. A differ-
114 The Pen of Glory
ent Cause, however, hath appeared in this day and a different
discourse is required. Indeed, with the inception of the year
nine the time for questions and answers came to an end. Thus
He, hallowed and magnified be His name, saith: “This is not the
day for any man to question his Lord. When thou hearest the
call of God voiced by Him Who is the Dayspring of grandeur,
cry out: ‘Here am I, O Lord of all names! Here am I, O Maker of
the heavens! I testify that Thou hast revealed Thyself and hast
revealed whatsoever Thou didst desire at Thine Own behest.
Thou, in truth, art the Lord of strength and might.’”
3.12 The answer to all that the distinguished Sahib hath asked is
clear and evident. The intent of that which was sent down in
his honor from the heaven of divine providence was that he
might give ear to the wondrous melodies of the Dove of
Eternity and the gentle murmuring of the inhabitants of the
most exalted Paradise, and that he might perceive the
sweetness of the call and set foot upon the path.
Responses to questions of Manikchí Sa hib 115
3.13 One day the Tongue of Glory uttered a word in regard to the
Sahib indicating that he may erelong be aided to perform a
deed that would immortalize his name. When his letter was
received in His holy and exalted Court, He said: “O Servant in
attendance! Although his honor Manikchí hath written only to
ask concerning the sayings of others, yet from His letter We
inhale the sweet savors of affection. Beseech the one true God
to graciously aid him to do His will and pleasure. His might, in
truth, is equal to all things.” From this utterance of the All-
Merciful there wafteth a fragrant breath. He, verily, is the All-
Knowing, the All-Informed.
3.14 Another inquiry made by him is the following: “The laws of
Islam are based on religious principles and jurisprudence,7 but
in the Mahabad and Hindu religions there are only principles,
and all laws, even those regarding the drinking of water or
giving and taking in marriage, are considered a part of these
principles, as are all other matters of human life. Kindly
indicate which
116 The Pen of Glory
view is acceptable in the sight of God, exalted be His mention.”
3.15 Religious principles have various degrees and stations. The
root of all principles and the cornerstone of all foundations
hath ever been, and shall remain, the recognition of God. And
these days are indeed the vernal season of the recognition of
the All-Merciful. Whatsoever proceedeth in this day from the
Repository of His Cause and the Manifestation of His Self is, in
truth, the fundamental principle unto which all must bear
allegiance.
3.16 The answer to this question is also embodied in these blessed,
these weighty and exalted words: “Be anxiously concerned
with the needs of the age ye live in, and center your
deliberations on its exigencies and requirements.” For this day
is the Lord of all days, and whatsoever hath been revealed
therein by the Source of divine Revelation is the truth and the
essence of all principles. This day may be likened to a sea and
all other days to gulfs and channels that have branched
therefrom. That which is uttered and revealed in
Responses to questions of Manikchí Sa hib 117
this day is the foundation, and is accounted as the Mother Book
and the Source of all utterance. Although every day is
associated with God, magnified be His glory, yet these days
have been singled out and adorned with the ornament of
intimate association with Him, for they have been extolled in
the books of the Chosen Ones of God, as well as of some of His
Prophets, as the “Day of God.” In a sense this day and that
which appeareth therein are to be regarded as the primary
principles, while all other days and whatsoever appeareth in
them are to be viewed as the secondary ordinances deduced
therefrom, and which as such are subordinate and relative. For
instance, attending the mosque is secondary with respect to
the recognition of God, for the former is dependent upon and
conditioned by the latter. As to the principles current amongst
the divines of this age, these are merely a set of rules which
they have devised and from which they infer, each according to
his own opinions and inclinations, the ordinances of God.
118 The Pen of Glory
3.17 Consider for example the question of immediate compliance or
postponement. God, exalted be His glory, saith: “Eat and drink
….”8 Now, it is not known whether this ordinance must be
complied with immediately or if its execution may be
justifiably postponed. Some believe that it may be decided by
external circumstances. Once one of the distinguished divines
of Najaf set out to visit the Shrine of Imam Husayn, peace be
upon Him, accompanied by a number of his pupils. In the
course of their journey they were waylaid by a group of
Bedouin. The aforementioned divine immediately handed
over all his possessions. Whereupon his pupils exclaimed:
Your eminence hath always favored postponement in such
matters. What prompteth you now to act with such haste?”
Pointing to the spears of the Bedouin, he replied: “The force of
external circumstances, my friends!”
3.18 The founder of the principles of Islamic jurisprudence was
Abu-Hanífih, who was a prominent leader of the Sunnis. Such
principles had
Responses to questions of Manikchí Sa hib 119
existed in former times as well, as hath already been
mentioned. In this day, however, the approval or rejection of all
things dependeth wholly upon the Word of God. These
differences are not worthy of mention. The eye of divine mercy
casteth its glance upon all that is past. It behooveth us to
mention them only in favorable terms, for they do not
contradict that which is essential. This servant testifieth to his
ignorance and beareth witness that all knowledge is with God,
the Help in Peril, the Self-Subsisting.
3.19 Whatsoever runneth counter to the Teachings in this day is
condemned, for the Sun of Truth is shining resplendent above
the horizon of knowledge. Happy are they who, with the
waters of divine utterance, have cleansed their hearts from all
allusions, whisperings and suggestions, and who have fixed
their gaze upon the Dayspring of Glory. This, indeed, is the
most gracious favor and the purest bounty. Whosoever hath
attained thereunto hath attained unto all good, for otherwise
the knowledge of aught else but God hath
120 The Pen of Glory
never proven, nor shall it ever prove, profitable unto men.
3.20 That which was mentioned in connection with religious
principles and secondary ordinances referreth to the
pronouncements which the divines of various religions have
made, each according to his own capacity. At present,
however, it behooveth us to follow His injunction to “leave
them to their vain disputes.”9 He, verily, speaketh the truth
and leadeth the way. The decree is God’s, the Almighty, the All-
Bounteous.
3.21 Another of his questions: “Some maintain that whatsoever is
in accordance with the dictates of nature and of the intellect
must needs be both permissible and compulsory in the divine
law, and conversely that one should refrain from observing
that which is incompatible with these standards. Others
believe that whatsoever hath been enjoined by the divine law
and its blessed Author should be accepted without rational
proof or natural evidence and obeyed without question or
reservation, such as the march between Safa
Responses to questions of Manikchí Sa hib 121
and Marwah, the stoning of the pillar of Jamrah, 10 the washing
of one’s feet during ablutions, and so on. Kindly indicate which
of these positions is acceptable.”
3.22 Intellect hath various degrees. As a discussion of the
pronouncements made by the philosophers in this connection
would pass beyond the scope of our discourse, we have
refrained from mentioning them. It is nonetheless
indisputably clear and evident that the minds of men have
never been, nor shall they ever be, of equal capacity. The
Perfect Intellect alone can provide true guidance and direction.
Thus were these sublime words revealed by the Pen of the
Most High, exalted be His glory, in response to this question:
“The Tongue of Wisdom proclaimeth: He that hath Me not is
bereft of all things. Turn ye away from all that is on earth and
seek none else but Me. I am the Sun of Wisdom and the Ocean
of Knowledge. I cheer the faint and revive the dead. I am the
guiding Light that illumineth the way. I am the royal Falcon on
the arm of the
122 The Pen of Glory
Almighty. I unfold the drooping wings of every broken bird and
start it on its flight.”11
3.23 Consider how clearly the answer hath been revealed from the
heaven of divine knowledge. Blessed are those who ponder it,
who reflect upon it, and who apprehend its meaning! By the
Intellect mentioned above is meant the universal divine Mind.
How often hath it been observed that certain human minds, far
from being a source of guidance, have become as fetters upon
the feet of the wayfarers and prevented them from treading
the straight path! The lesser intellect being thus
circumscribed, one must search after Him Who is the ultimate
Source of knowledge and strive to recognize Him. And should
one come to acknowledge that Source round Whom every
mind doth revolve, then whatsoever He should ordain is the
expression of the dictates of a consummate wisdom. His very
Being, even as the sun, is distinct from all else beside Him. The
whole duty of man is to recognize Him; once this hath been
achieved, then whatsoever He may please to ordain is binding
and in full accordance
Responses to questions of Manikchí Sa hib 123
with the requirements of divine wisdom. Thus have
ordinances and prohibitions of every kind been laid down by
the Prophets of the past, even unto the earliest times.
3.24 Certain deeds that are undertaken in this day are intended to
emblazon the name of God, and the Pen of the Most High hath
fixed a recompense for those who perform them. Indeed,
should any soul breathe but a fleeting breath for the sake of
God, his recompense will become manifest, as attested by this
mighty verse which was sent down from the empyrean of the
divine Will to the Lord of Mecca,* blessed and glorified be He:
“We did not appoint that which Thou wouldst have to be the
Qiblih, but that We might know him who followeth the Apostle
from him who turneth on his heels.”12
3.25 Were anyone to meditate upon this blessed and transcendent
Revelation and to ponder the verses that have been sent down,
he would readily

*
Muhammad
124 The Pen of Glory
bear witness that the one true God is immeasurably exalted
above His creatures, and that the knowledge of all things hath
ever been and shall ever remain with Him. Every fair-minded
soul, moreover, will testify that whosoever faileth to embrace
the truth of this most great Revelation will find himself
powerless and incapable of establishing the validity of any
other cause or creed. And as to those who have deprived
themselves of the robe of justice and arisen to promote the
cause of iniquity, they shall give voice to that which the
exponents of hatred and fanaticism have uttered from time
immemorial. The knowledge of all things is with God, the All-
Knowing, the All-Informed.
3.26 One day when this servant was in His presence, I was asked:
“O servant in attendance! Wherewith art thou engaged?” “I am
penning a reply,” I answered, “to his honor Mírza Abu’l-Fadl.” I
was bidden: “Write to Mírza Abu’l-Fadl, may My glory be upon
him, and say: ‘Matters have come to such a pass that the
people of the world have grown
Responses to questions of Manikchí Sa hib 125
accustomed to iniquity and flee from fairmindedness. A divine
Manifestation Who hath extolled and magnified the one true
God, exalted be His glory, Who hath borne witness to His
knowledge and confessed that His Essence is sanctified above
all things and exalted beyond every comparison—such a
Manifestation hath been called at various times a worshipper
of the sun or a fire-worshipper. How numerous are those
sublime Manifestations and Revealers of the Divine of Whose
stations the people remain wholly unaware, of Whose grace
they are utterly deprived, nay, God forbid, Whom they curse
and revile!
3.27 One of the great Prophets Whom the foolish ones of Persia in
this day reject uttered these sublime words: “The sun is but a
dense and spherical mass. It deserveth not to be called God or
the Almighty. For the almighty Lord is He Whom no human
comprehension can ever conceive, Whom no earthly
knowledge can circumscribe, and Whose Essence none hath
ever been or shall ever be able to fathom.” Consider how
eloquently,
126 The Pen of Glory
how solemnly He hath affirmed the very truth that God is
proclaiming in this day. And yet He is not even deemed a
believer by these abject and foolish ones, let alone seen as
possessed of a sublime station! In another connection He said:
“All existence hath appeared from His existence, and were it
not for God, no creature would have ever existed and been
attired with the raiment of being.” May the Lord shield us all
from the wickedness of such as have disputed the truth of God
and of His loved ones and turned away from that Dayspring
whereunto all the Books of God, the Help in Peril, the Self-
Subsisting, have testified.
3.28 From that which hath been mentioned, it is clear that not every
intellect can be the criterion of truth. The truly wise are, in the
first place, the Chosen Ones of God, magnified be His glory—
they Whom He hath singled out to be the Treasuries of His
knowledge, the Repositories of His Revelation, the Daysprings
of His authority and the Dawning-places of His wisdom, they
Whom He hath made His representatives on earth and
Responses to questions of Manikchí Sa hib 127
through Whom He revealeth that which He hath purposed.
Whoso turneth unto them hath turned unto God, and whoso
turneth away shall not be remembered in the presence of God,
the All-Knowing, the All-Wise.
3.29 The universal criterion is that which hath just been mentioned.
Whosoever attaineth thereunto, that is, who recognizeth and
acknowledgeth the Dawning-place of God’s Revelation, will be
recorded in the Book of God among them that are endued with
understanding. Otherwise he is naught but an ignorant soul,
though he believe himself to be possessed of every wisdom.
Now, were a person to see himself standing in the presence of
God, were he to sanctify his soul from earthly attachments and
evil intentions, and reflect upon that which hath been revealed
in this most great Revelation from its inception to this day, he
would readily testify that every detached soul, every perfect
mind, sanctified being, attentive ear, penetrating eye, eloquent
tongue, and joyous and radiant heart circleth round and
128 The Pen of Glory
boweth down, nay prostrateth itself in submission, before the
mighty throne of God.
3.30 Another of his questions is this: “Among the Manifestations of
the past one hath, in His time, allowed the eating of beef while
another hath forbidden it; one hath permitted the eating of
pork whereas another hath proscribed it. Thus do their
ordinances differ. I entreat the True One, exalted be His name,
to graciously specify the appropriate religious prohibitions.”
3.31 A direct reply and detailed explanation of this matter would
have overstepped the bounds of wisdom, inasmuch as people
of diverse faiths associate with the distinguished Sahib and a
direct reply would have contravened the laws of Islam. The
answer was therefore sent down from the heaven of the Divine
Will in an implicit manner. Indeed the statement in the first
passage where He saith: “The All-Knowing Physician hath His
finger on the pulse of mankind” was, and remaineth, the
answer to his question. He further saith: “Be anxiously
concerned with the needs of the age ye
Responses to questions of Manikchí Sa hib 129
live in, and center your deliberations on its exigencies and
requirements.” That is, fix your gaze upon the commandments
of God, for whatsoever He should ordain in this day and
pronounce as lawful is indeed lawful and representeth the very
truth. It is incumbent upon all to turn their gaze towards the
Cause of God and to observe that which hath dawned above the
horizon of His Will, since it is through the potency of His name
that the banner of “He doeth what He willeth” hath been
unfurled and the standard of “He ordaineth what He pleaseth”
hath been raised aloft. For instance, were He to pronounce
water itself to be unlawful, it would indeed become unlawful,
and the converse holdeth equally true. For upon no thing hath
it been inscribed “this is lawful” or “this is unlawful”; nay
rather, whatsoever hath been or will be revealed is by virtue of
the Word of God, exalted be His glory.
3.32 These matters are sufficiently clear and require no further
elaboration. Even so, certain groups believe that all the
ordinances current amongst
130 The Pen of Glory
them are unalterable, that they have ever been valid, and that
they will forever remain so. Consider a further passage,
glorified and exalted be He: “These words are being uttered in
due measure, that the newly born may thrive and the tender
shoot flourish. Milk must be given in suitable proportion, that
the children of the world may attain to the station of maturity
and abide in the court of oneness.”13 For instance, some
believe that wine hath ever been and shall remain forbidden.
Now, were one to inform them that it might one day be made
lawful, they would arise in protest and opposition. In truth, the
people of the world have yet not grasped the meaning of “He
doeth whatsoever He willeth,” nor have they comprehended
the significance of Supreme Infallibility. The suckling child
must be nourished with milk. If it be given meat it will
assuredly perish, and this would be naught but sheer injustice
and unwisdom. Blessed are they that understand. Supreme
Infallibility, as I once heard from His blessed lips, is reserved
ex-
Responses to questions of Manikchí Sa hib 131
clusively to the Manifestations of the Cause of God and the
Exponents of His Revelation. This matter is mentioned but
briefly, for time is short and as scarce as the legendary phoenix.
3.33 Yet another question: “According to the teachings of the
Mahabad and Hindu religions, should a person of whatever
faith or nation, of whatever color, appearance, character or
condition, be disposed to associate with you, ye should show
forth kindness and treat him as a brother. But in other
religions this is not so: their followers ill-treat and oppress the
adherents of other faiths, consider their persecution as an act
of worship, and regard their kindred and their possessions as
lawful unto themselves. Which approach is acceptable in the
sight of God?”
3.34 The former statement hath ever been and will continue to be
true. It is not permissible to contend with anyone, nor is it
acceptable in the sight of God to ill-treat or oppress any soul.
Time and again have these sublime words streamed from the
Pen of the Most High, blessed and exalted be He:
132 The Pen of Glory
“O ye children of men! The fundamental purpose animating
the Faith of God and His Religion is to safeguard the interests
and promote the unity of the human race, and to foster the
spirit of love and fellowship amongst men. Suffer it not to
become a source of dissension and discord, of hate and enmity.”
This subject hath already been set forth and explained in
various Tablets.
3.35 It behooveth him who expoundeth the Word of God to deliver
it with the utmost good-will, kindness, and compassion. As to
him that embraceth the truth and is honored with recognizing
Him, his name shall be recorded in the Crimson Book among
the inmates of the all-highest Paradise. Should a soul fail,
however, to accept the truth, it is in no wise permissible to
contend with him. In another connection He saith: “Blessed
and happy is he that ariseth to promote the best interests of
the peoples and kindreds of the earth.” Likewise He saith:
“The people of Baha should soar high above the peoples of the
world.” In matters of religion ev-
Responses to questions of Manikchí Sa hib 133
ery form of fanaticism, hatred, dissension and strife is strictly
forbidden.
3.36 In this day a Luminary hath dawned above the horizon of
divine providence, upon whose brow the Pen of Glory hath
inscribed these exalted words: “We have called you into being
to show forth love and fidelity, not animosity and hatred.”
Likewise, on another occasion, He exalted and glorified be His
name hath revealed the following words in the Persian tongue,
words through which the hearts of the well-favored and the
sincere amongst His servants are consumed, the manifold
pursuits of men are harmonized, and mankind is illumined by
the light of divine unity and enabled to turn towards the
Dayspring of divine knowledge: “The incomparable Friend
saith: The path to freedom hath been outstretched; hasten ye
thereunto. The wellspring of wisdom is overflowing; quaff ye
therefrom. Say: O well-beloved ones! The tabernacle of unity
hath been raised; regard ye not one another as strangers. Ye
are the fruits of one tree, and the leaves of one branch.”14
134 The Pen of Glory
3.37 Justice, which consisteth in rendering each his due, dependeth
upon and is conditioned by two words: reward and
punishment. From the standpoint of justice, every soul should
receive the reward of his actions, inasmuch as the peace and
prosperity of the world depend thereon, even as He saith,
exalted be His glory: “The structure of world stability and
order hath been reared upon, and will continue to be sustained
by, the twin pillars of reward and punishment.” In brief, every
circumstance requireth a different utterance and every
occasion calleth for a different course of action. Blessed are
they that have arisen to serve God, who speak forth wholly for
His sake, and who return unto Him.
3.38 Another of his questions: “Hindus and Zoroastrians do not
admit or welcome outsiders who wish to join their ranks.
Christians welcome those who decide of their own accord to
embrace their religion, but make no effort and exert no
pressure to this end. Muslims and Jews, however, insist upon
it, enjoin it upon others, and, should
Responses to questions of Manikchí Sa hib 135
anyone refuse, grow hostile and regard it as lawful to seize his
kindred and possessions. Which approach is acceptable in the
sight of God?”
3.39 The children of men are all brothers, and the prerequisites of
brotherhood are manifold. Among them is that one should
wish for one’s brother that which one wisheth for oneself.
Therefore, it behooveth him who is the recipient of an inward
or outward gift or who partaketh of the bread of heaven to
inform and invite his friends with the utmost love and
kindness. If they respond favorably, his object is attained;
otherwise he should leave them to themselves without
contending with them or uttering a word that would cause the
least sadness. This is the undoubted truth, and aught else is
unworthy and unbecoming.
3.40 The distinguished Sahib, may God graciously aid him, hath
written that the Hindus and Zoroastrians do not permit or
welcome outsiders who wish to join their ranks. This runneth
counter to the purpose underlying the advent of the
Messengers of God and to that which hath been revealed
136 The Pen of Glory
in their Books. For those Who have appeared at God’s behest
have been entrusted with the guidance and education of all
people. How could they debar a seeker from the object of his
quest, or forbid a wayfarer from the desire of his heart? The
fire-temples of the world stand as eloquent testimony to this
truth. In their time they summoned, with burning zeal, all the
inhabitants of the earth to Him Who is the Spirit of purity.
3.41 He hath moreover written that Christians welcome those who
decide of their own accord to embrace their religion, but make
no effort and exert no pressure to this end. This, however, is a
misconception. For the Christians have exerted and continue
to exert the utmost effort in teaching their faith. Their church
organizations have an expenditure of about thirty million.
Their missionaries have scattered far and wide throughout the
globe and are assiduously engaged in teaching Christianity.
Thus have they compassed the world. How numerous the
schools and churches they have founded to instruct children,
yet their
Responses to questions of Manikchí Sa hib 137
unavowed aim is that these children, as they acquire an
education, may also become acquainted in their early years
with the Gospel of Jesus Christ, and that the unsullied mirrors
of their hearts may thus reflect that which their teachers have
purposed. Indeed the followers of no other religion are as
intent upon the propagation of their faith as the Christians.
3.42 In brief, what is right and true in this day and acceptable
before His Throne is that which was mentioned at the outset.
All men have been called into being for the betterment of the
world. It behooveth every soul to arise and serve his brethren
for the sake of God. Should a brother of his embrace the truth,
he should rejoice that the latter hath attained unto everlasting
favor. Otherwise he should implore God to guide him without
manifesting the least trace of animosity or ill-feeling towards
him. The reins of command are in the grasp of God. He doeth
what He willeth and ordaineth as He pleaseth. He, verily, is the
Almighty, the All-Praised.
138 The Pen of Glory
3.43 We beseech the one true God, magnified be His glory, to enable
us to recognize Him Whose unerring wisdom pervadeth all
things and that we may acknowledge His truth. For once one
hath recognized Him and borne witness to His Reality, one will
no longer be troubled by the idle fancies and vain imaginings
of men. The divine Physician hath the pulse of mankind within
His almighty grasp. At one time He may well deem fit to sever
certain infected limbs, that the disease may not spread to other
parts of the body. This would be the very essence of mercy and
compassion, and to none is given the right to object, for He is
indeed the All-Knowing, the All-Seeing.
3.44 Another of his questions: “In the Mahabad and Zoroastrian
religions it is said: ‘Our faith and religion is superior to every
other. The other Prophets and the religions they have
instituted are true, but they occupy different stations before
God, even as, in the court of a king, there is a gradation of ranks
from the prime minister to the common soldier. Whosoever
wisheth, let him keep the precepts of his religion.’ Nor do they
Responses to questions of Manikchí Sa hib 139
impose upon any soul. The Hindus claim that whosoever
partaketh of meat, for whatever reason or under whatever
circumstances, shall never catch a glimpse of Paradise. The
followers of Muhammad, Jesus and Moses maintain that a
similar fate awaiteth those who fail to bear allegiance to their
religions. Which belief is favored by God, glorified be His
mention?”
3.45 Regarding their statement that “our faith and religion is
superior to every other,” by this is meant such Prophets as
have appeared before them. Viewed from one perspective
these holy Souls are one: the first among them is the same as
the last, and the last is the same as the first. All have
proceeded from God, unto Him have they summoned all men,
and unto Him have they returned. This theme hath been set
forth in the Book of Certitude, which is indeed the cynosure of
all books, and which streamed from the Pen of Glory in the
early years of this Most Great Revelation. Blessed is he that
hath beheld it and pondered its contents for the love of God,
the Lord of creation.
140 The Pen of Glory
3.46 Concerning the remark attributed to the Hindus that
whosoever partaketh of meat shall never catch a glimpse of
Paradise, this runneth counter to their other assertion that all
the Prophets are true. For if their truth be established, then it
is absurd to claim that their followers will not ascend unto
Paradise. One fain would ask what they intend by Paradise
and what they have grasped thereof. In this day whosoever
attaineth the good pleasure of the one true God, magnified be
His glory, shall be remembered and accounted among the
inmates of the all-highest Heaven and the most exalted
Paradise, and shall partake of its benefits in all the worlds of
God. By Him Who is the Desire of all men! The pen is
powerless to portray this station or to expound this theme.
How great the blessedness of him who hath attained unto the
good-pleasure of God, and woe betide the heedless! Once the
validity of a divinely appointed Prophet hath been established,
to none is given the right to ask why or wherefore. Rather is it
incumbent upon all to
Responses to questions of Manikchí Sa hib 141
accept and obey whatsoever He saith. This is that which God
hath decreed in all His Books, Scriptures and Tablets.
3.47 A further question that he hath asked: “The Hindus assert that
God fashioned the Intellect in the form of a man named
Brahma, Who came into this world and was the cause of its
progress and development, and that all Hindus are His
descendants. The followers of Zoroaster say: ‘God, through
the agency of the Primal Intellect, created a man whose name
is Mahabad and who is our ancestor.’ They believe the modes
of creation to be six in number. Two were mentioned above;
the others are creation from water, earth, fire, and from bears
and monkeys. The Hindus and Zoroastrians both say that they
are begotten of the Intellect, and thus do not admit others into
their folds. Are these assertions true or not? That wise Master
is requested to indicate that which he deemeth appropriate.”
3.48 The entire creation hath been called into being through the
Will of God, magnified be His
142 The Pen of Glory
glory, and peerless Adam hath been fashioned through the
agency of His all-compelling Word, a Word which is the source,
the wellspring, the repository, and the dawning-place of the
intellect. From it all creation hath proceeded, and it is the
channel of God’s primal grace. None can grasp the reality of
the origin of creation save God, exalted be His glory, Whose
knowledge embraceth all things both before and after they
come into being. Creation hath neither beginning nor end, and
none hath ever unraveled its mystery. Its knowledge hath ever
been, and shall remain, hidden and preserved with those Who
are the Repositories of divine knowledge.
3.49 The world of existence is contingent, inasmuch as it is
preceded by a cause, while essential preexistence hath ever
been, and shall remain, confined to God, magnified be His
glory. This statement is being made lest one be inclined to
conclude from the earlier assertion, namely that creation hath
no beginning and no end, that it is preexistent. True and
essential preexistence is exclusively reserved to God, while the
preexistence of the world is sec-
Responses to questions of Manikchí Sa hib 143
ondary and relative. All that hath been inferred about
firstness, lastness and such hath in truth been derived from the
sayings of the Prophets, Apostles, and chosen Ones of God.
3.50 As to the “realm of subtle entities”15 which is often referred to,
it pertaineth to the Revelation of the Prophets, and aught else
is mere superstition and idle fancy. At the time of the
Revelation all men are equal in rank. By reason, however, of
their acceptance or rejection, rise or fall, motion or stillness,
recognition or denial, they come to differ thereafter. For
instance, the one true God, magnified be His glory, speaking
through the intermediary of His Manifestation, doth ask: “Am I
not your Lord?” Every soul that answereth “Yea, verily!” is
accounted among the most distinguished of all men in the sight
of God. Our meaning is that ere the Word of God is delivered,
all men are deemed equal in rank and their station is one and
the same. It is only thereafter that differences appear, as thou
hast no doubt observed.
3.51 It is clearly established from that which hath been mentioned
that none may ever justifiably
144 The Pen of Glory
claim: “We are begotten of the Intellect, while all others stem
from another origin.” The truth that shineth bright and
resplendent as the sun is this, that all have been created
through the operation of the Divine Will and have proceeded
from the same source, that all are from Him and that unto Him
they shall all return. This is the meaning of that blessed verse
in the Qur’an which hath issued from the Pen of the All-
Merciful: “Verily, we are God’s, and to Him shall we return.”16
3.52 As is clear and evident to thee, the answer to all of the
questions mentioned above was embodied in but one of the
passages revealed by the Pen of the Most High. Blessed are
they who, freed from worldly matters and sanctified from idle
fancies and vain imaginings, traverse the meads of divine
knowledge and discern in all things the tokens of His glory.
3.53 Numerous passages have been revealed in the name of his
honor the Sahib. Were he to appreciate their value and avail
himself of their fruits, he would experience such joy that all the
sorrows
Responses to questions of Manikchí Sa hib 145
of the world would be powerless to afflict him. God grant that
he may be enabled to sincerely voice, and to act in accordance
with, the following words: “Say: It is God; then leave them to
entertain themselves with their cavilings.”17 May he endeavor
to guide those deprived souls who remain secluded in
darkness and obscurity towards the light of the Sun. May he
seize, through the potency of the Most Great Name, the banner
that speaketh of naught save His Revelation and march at the
forefront of the people of the former religions, that perchance
the darkness of the world may be dispelled and the effulgent
rays of the Sun of Truth may shine upon all mankind. This, in
truth, is the most perfect bounty and the highest calling.
Should man fail to attain unto this sublime station, where then
can he find comfort and joy? What will sustain and animate
him? With whom will he commune at the hour of repose, and
whose name will he invoke when he riseth from slumber?
Again: “Verily, we are God’s, and to Him shall we return.”
146 The Pen of Glory
3.54 His last question. “Most of the Tablets that we have seen are in
Arabic. However, since the Beloved in this age is of Persian
descent, the Arabic tongue should be abandoned and
discarded. For to this day the Arabs themselves have not
understood the meaning of the Qur’an, whereas the Persian
language is highly prized, lauded and admired among the
dwellers of the inhabited quarter of the globe. And just as the
Persian of the present day is superior to Arabic, so too is Old
Persian, which is greatly favored by the people of India and
others. It would therefore be preferable if the words of God,
magnified be His mention, were hereafter mainly delivered in
pure Persian, since it attracteth the hearts to a greater degree.
It is moreover requested that the reply to these questions be
graciously written in pure Persian.”
3.55 The Persian tongue is in truth exceedingly sweet and pleasing,
and ever since this request was submitted in His most blessed
and exalted court, numerous Tablets have been revealed in
that language. As to the statement concerning the Qur’an
Responses to questions of Manikchí Sa hib 147
implying that its outward meaning hath not been understood,
in reality it hath been interpreted in numerous ways and
translated into countless languages. That which men have
been unable to grasp are its hidden mysteries and inner
meanings. And all that they have said or will say is limited in
scope and should be seen as commensurate with their rank
and station. For none can fathom its true meaning save God,
the One, the Incomparable, the All-Knowing.
3.56 In this day He Who is the Lord, the Ruler, the Fashioner, and
the Refuge of the world hath appeared. Let every ear be eager
to hearken unto that which will be revealed from the kingdom
of His will; let every eye be expectant to gaze upon that which
will shine forth from the Daystar of knowledge and wisdom.
By Him Who is the Desire of the world! This is the day for eyes
to see and for ears to hear, for hearts to perceive and for
tongues to speak forth. Blessed are they that have attained
thereunto; blessed are they that have sought after and
recognized it! This is the day whereon every
148 The Pen of Glory
man may accede unto everlasting honor, for whatsoever hath
streamed forth from the Pen of Glory in regard to any soul is
adorned with the ornament of immortality. Again, blessed are
they that have attained thereunto!
3.57 The distinguished Sahib hath written: “Since the Beloved in
this age is of Persian descent, the Arabic tongue should be
abandoned and discarded.” In this connection these sublime
words issued from the Pen of the Most High, magnified and
exalted be His glory: “Both Arabic and Persian are laudable.
That which is desired of a language is that it convey the intent
of the speaker, and either language can serve this purpose.
And since in this day the Orb of knowledge hath risen in the
firmament of Persia, this tongue deserveth every praise.”
3.58 The light of truth is indeed shining resplendent above the
horizon of divine utterance, and hence no further elaboration
is required from this evanescent soul or from others like unto
him. Although there can be no question or doubt as to the
sweetness of the Persian tongue, yet it hath not the scope of
the Arabic. There are many things
Responses to questions of Manikchí Sa hib 149
which have not been expressed in Persian, that is to say, words
referring to such things have not been devised, whilst in Arabic
there are several words describing the same thing. Indeed
there existeth no language in the world as vast and
comprehensive as Arabic. This statement is prompted by truth
and fairness; otherwise it is clear that in this day the world is
being illumined by the splendors of that Sun which hath
dawned above the horizon of Persia, and that the merits of this
sweet language can scarcely be overestimated.
3.59 All the questions of his honor the Sahib have herewith been
mentioned and duly answered. If it be deemed appropriate
and advisable, there would be no harm in his perusing these
answers himself, and likewise they may be read by the beloved
friends in that land, such as Jinab-i-‘Alí-Akbar, upon him be the
glory of God, the Supreme Ordainer, and Jinab-i-Aqa Mírza
Asadu’llah, upon him be the Glory of Glories.
3.60 This servant beseecheth the one True God—exalted be His
glory—to graciously adorn the world of humanity with justice
and fair-mindedness,
150 The Pen of Glory
although in truth the latter is but one of the expressions of the
former. Verily, justice is a lamp that guideth man aright amidst
the darkness of the world and shieldeth him from every
danger. It is indeed a shining lamp. God grant that the rulers of
the earth may be illumined by its light. This servant further
imploreth God to graciously aid all men to do His will and
pleasure. He, in truth, is the Lord of this world and of the
world to come. No God is there but Him, the Almighty, the
Most-Powerful.
Tablet of the Seven Questions
(Lawḥ-i-Haft Pursish)
IN THE NAME OF THE LORD OF
UTTERANCE, THE ALL-WISE
4.1 All praise be to the sanctified Lord Who hath illumined the
world through the splendors of the Daystar of His grace. From
the letter “B” He hath made the Most Great Ocean to appear,
and from the letter “H” He hath caused His inmost Essence to
be made manifest. He is that Almighty One Whose purpose the
might of men can never hope to frustrate and the flow of
Whose utterance the hosts of kings are powerless to halt.
4.2 Thy letter was received, and We perused it and heard thy call.
Within it were enshrined the precious pearls of love and the
hidden mysteries of affection. We beseech the peerless Lord to
enable thee to assist His Cause and to lead those who are sore
athirst in the wilderness of ignorance to the water of life. His
might, in truth, is equal to all things. That which thou didst ask
of the Ocean of Knowledge and the Orb of Insight hath met
with His acceptance.

154 The Pen of Glory
4.3 The first question: “In what tongue and towards what
direction doth it behoove us to worship the one true God?”
4.4 The beginning of all utterance is the worship of God, and this
followeth upon His recognition. Sanctified must be the eye if it
is to truly recognize Him, and sanctified must be the tongue if it
is to befittingly utter His praise. In this Day the faces of the
people of insight and understanding are turned in His
direction; nay every direction inclineth itself towards Him. O
lion-hearted one! We beseech God that thou mayest become a
champion in this arena, arise with heavenly power and say: “O
high priests! Ears have been given you that they may hearken
unto the mystery of Him Who is the Self-Dependent, and eyes
that they may behold Him. Wherefore flee ye? The
Incomparable Friend is manifest. He speaketh that wherein
lieth salvation. Were ye, O high priests, to discover the
perfume of the rose garden of understanding, ye would seek
none other but Him, and would recognize, in His new
Tablet of the Seven Questions (Lawh -i-Haft Pursish) 155
vesture, the All-Wise and Peerless One, and would turn your
eyes from the world and all who seek it, and would arise to
help Him.”
4.5 The second question concerneth faith and religion. The Faith
of God hath in this Day been made manifest. He Who is the
Lord of the world is come and hath shown the way. His faith is
the faith of benevolence and His religion is the religion of
forbearance. This faith bestoweth eternal life and this religion
enableth mankind to dispense with all else. It verily
embraceth all faiths and all religions. Take hold thereof and
guard it well.
4.6 The third question: “In what manner shall we deal with the
people of this age, who have each chosen to follow a different
religion and who each regard their own faith and religion as
excelling and surpassing all the others, that we may be
shielded from the onslaught of their words and deeds?”
4.7 O lion-hearted one amongst men! Regard the afflictions
endured in the path of God as comfort itself. Every affliction
suffered for His sake is a potent remedy, every bitterness is
naught but
156 The Pen of Glory
sweetness and every abasement an exaltation. Were men to
apprehend and acknowledge this truth, they would readily lay
down their lives for such affliction. For it is the key to
inestimable treasures, and no matter how outwardly
abhorrent, it hath ever been and will continue to be inwardly
prized. We accept and affirm what thou hast said, for the
people of the world are indeed bereft of the light of the Orb of
justice and regard it as their enemy.
4.8 If thou desirest to be freed from affliction, recite thou this
prayer which hath been revealed by the Pen of the All-
Merciful: “O God, my God! I testify to Thy unity and to Thy
oneness. I beseech Thee, O Thou Possessor of names and
Fashioner of the heavens, by the pervasive influence of Thine
exalted Word and the potency of Thy supreme Pen, to aid me
with the ensigns of Thy power and might, and to protect me
from the mischief of Thine enemies who have violated Thy
Covenant and Thy Testament. Thou art, verily, the Almighty,
the Most Powerful.”
Tablet of the Seven Questions (Lawh -i-Haft Pursish) 157
This invocation is an impregnable stronghold and an
indomitable army. It conferreth protection and ensureth
deliverance.
4.9 The fourth question: “Our Books have announced that Shah
Bahram will come, invested with manifold signs, to guide the
people aright ….”
4.10 O friend! Whatsoever hath been announced in the Books hath
been revealed and made clear. From every side the signs have
been manifested. The Omnipotent One is calling, in this Day,
and announcing the appearance of the Supreme Heaven. The
world hath been illumined with the splendors of His
revelation, yet how few are the eyes that can behold it!
Beseech the peerless and incomparable Lord to bestow a
penetrating insight upon His servants, for insight leadeth to
true knowledge and is conducive to salvation. Indeed, the
attainments of man’s understanding are dependent upon his
keenness of sight. Were the children of men to gaze with the
eye of understanding, they would see the world illumined with
a new light in this Day. Say: The Daystar
158 The Pen of Glory
of knowledge is manifest and the Luminary of insight hath
appeared. Fortunate indeed is the one who hath attained, who
hath witnessed, and who hath recognized.
4.11 The fifth question concerneth the bridge of Sirat, Paradise, and
Hell. The Prophets of God have come in truth and have spoken
the truth. Whatsoever the Messenger of God hath announced
hath been and will be made manifest. The world is established
upon the foundations of reward and punishment. Knowledge
and understanding have ever affirmed and will continue to
affirm the reality of Paradise and Hell, for reward and
punishment require their existence. Paradise signifieth first
and foremost the good-pleasure of God. Whosoever attaineth
His good-pleasure is reckoned and recorded among the
inhabitants of the most exalted paradise and will attain, after
the ascension of his soul, that which pen and ink are powerless
to describe. For them that are endued with insight and have
fixed their gaze upon the Most Sublime Vision, the Bridge,
Tablet of the Seven Questions (Lawh -i-Haft Pursish) 159
the Balance, Paradise, Hellfire, and all that hath been
mentioned and recorded in the Sacred Scriptures are clear and
manifest. At the time of the appearance and manifestation of
the rays of the Daystar of Truth, all occupy the same station.
God then proclaimeth that which He willeth, and whoso
heareth His call and acknowledgeth His truth is accounted
among the inhabitants of Paradise. Such a soul hath traversed
the Bridge, the Balance, and all that hath been recorded
regarding the Day of Resurrection, and hath reached his
destination. The Day of God’s Revelation is the Day of the most
great Resurrection. We cherish the hope that, quaffing from
the choice wine of divine inspiration and the pure waters of
heavenly grace, thou mayest attain the station of discovery and
witnessing, and behold, both outwardly and inwardly, all that
which thou hast mentioned.
4.12 The sixth question: “After relinquishing the body, that is to
say, after the soul hath been separated from the body, it
hasteneth to the abode hereafter ….”
160 The Pen of Glory
4.13 In reference to this theme there appeared some time past from
the Pen of divine knowledge that which sufficeth the men of
insight and imparteth the greatest joy to the people of
understanding. Verily, We say: The soul is gladdened by
goodly deeds and profiteth from the contributions made in the
path of God.
4.14 The seventh question regardeth the name, lineage, and
ancestry of the Holy One.* Abu’l-Fadl-i-Gulpayganí, upon him
be My glory, hath written in this regard, based on the Sacred
Scriptures, that which bestoweth knowledge and increaseth
understanding.
4.15 The Faith of God is endowed with penetrating might and
power. Erelong that which hath flowed from Our tongue will
outwardly come to pass. We beseech God to bestow upon thee
the strength to assist Him. He, verily, is the All-Knowing, the
All-Powerful. Wert thou to obtain and peruse the Suriy-i-Ra’ís
and the Suriy-i-

*
Baha’u’llah
Tablet of the Seven Questions (Lawh -i-Haft Pursish) 161
Muluk, thou wouldst find thyself able to dispense with thy
questions and wouldst arise to serve the Cause of God in such
wise that the oppression of the world and the onslaught of its
peoples would fail to deter thee from aiding Him Who is the
ancient and sovereign Lord of all.
4.16 We implore God to confirm thee in that which will exalt and
immortalize thy name. Make thou an effort, that haply thou
mayest obtain the aforementioned Tablets and acquire
therefrom a share of the pearls of wisdom and utterance that
have issued from the treasury of the Pen of the All-Merciful.
The glory of God rest upon thee, upon every steadfast and
unwavering heart and upon every constant and faithful soul.
Two other Tablets
THE BEGINNING OF ALL UTTERANCE
IS THE PRAISE OF GOD
5.1 O servants! The wellsprings of divine bestowal are streaming
forth. Quaff ye therefrom, that by the aid of the incomparable
Friend ye may be sanctified from this darksome world of dust
and enter His abode. Renounce the world and direct your
steps toward the city of the Beloved.
5.2 O servants! The fire that consumeth all veils hath been kindled
by My hand; quench it not with the waters of ignorance. The
heavens are the token of My greatness; look upon them with a
pure eye. The stars bear witness to My truth; bear ye likewise
witness thereto.
5.3 O servants! Eyes are needed if one is to see, and ears, if one is
to hear. Whoso in this blessed Day hath not heard the divine
call hath indeed no ear. By this is not meant that bodily ear
that is perceived by the eye. Open your inner eye, that ye may
behold the celestial Fire, and listen with

166 The Pen of Glory
the ear of inner understanding, that ye may hear the
delightsome words of the Beloved.
5.4 O servants! If your heart acheth for the Beloved, lo, the remedy
is come! If ye have eyes to see, behold, the shining
countenance of the Friend hath appeared! Kindle ye the fire of
knowledge and flee from the ignorant. Such are the words of
the Lord of the world.
5.5 O servants! Lifeless is the body that is bereft of a soul, and
withered the heart that is devoid of the remembrance of its
Lord. Commune with the remembrance of the Friend and shun
the enemy. Your enemy is such things as ye have acquired of
your own inclination, to which ye have firmly clung, and
whereby ye have sullied your souls. The soul hath been
created for the remembrance of the Friend; safeguard its
purity. The tongue hath been created to bear witness to God;
pollute it not with the mention of the wayward.
5.60 O servants! Verily I say, he is to be accounted as truthful who
hath beheld the straight Path. That Path is one, and God hath
chosen and pre-
Two other Tablets (1) 167
pared it. It shineth as resplendent amongst all paths as the sun
amongst the stars. Whosoever hath not attained it hath failed
to apprehend the truth and hath gone astray. Such are the
counsels of the incomparable, the peerless Lord.
5.7 O servants! This nether world is the abode of demons: Guard
yourselves from approaching them. By demons is meant those
wayward souls who, with the burden of their evil deeds,
slumber in the chambers of oblivion. Their sleep is preferable
to their wakefulness, and their death is better than their life.
5.8 O servants! Not every mortal frame hath a spirit or is imbued
with life. In this day he is endowed with spirit who with all his
heart seeketh the abode of the Beloved. The end of all
beginnings is to be found in this Day: Turn ye not a blind eye
unto it. The matchless Friend is nigh: Stray not far from Him.
5.9 O servants! Ye are even as saplings in a garden, which are near
to perishing for want of water. Wherefore, revive your souls
with the heavenly
168 The Pen of Glory
water that is raining down from the clouds of divine bounty.
Words must be followed by deeds. Whoso accepteth the words
of the Friend is in truth a man of deeds; otherwise a dead
carcass is verily of greater worth.
5.10 O servants! Pleasant is the utterance of the Friend: Where is
the soul who will taste its sweetness, and where is the ear that
will hearken unto it? Well is it with him who, in this Day,
communeth with the Friend and in His path renounceth and
forsaketh all save Him, that he may behold a new world and
gain admittance to the everlasting paradise.
5.11 The Lord of the world saith: O servants! Forsake your own
desires and seek that which I have desired for you. Walk ye
not without one to guide you on the way, and accept ye not the
words of every guide. How numerous the guides who have
gone astray and failed to discover the straight path! He alone
is a guide who is free from the bondage of this world and
whom nothing whatsoever can deter from speaking the truth.
Two other Tablets (1) 169
5.12 O servants! Follow the path of truthfulness and turn not away
from the needy. Make mention of Me before the great ones of
the earth and fear not.
5.13 O servants! Be pure in your deeds, and conduct yourselves in
accordance with the words of God. Such are the counsels of
the incomparable Lord.
6. Two other Tablets (2)

The beginning of every account
is the name of God
6.1 O friends of God! Incline your inner ears to the voice of the
peerless and self-subsisting Lord, that He may deliver you from
the bonds of entanglement and the depths of darkness and
enable you to attain the eternal light. Ascent and descent,
stillness and motion, have come into being through the will of
the Lord of all that hath been and shall be. The cause of ascent
is lightness, and the cause of lightness is heat. Thus hath it
been decreed by God. The cause of stillness is weight and
density, which in turn are caused by cold. Thus hath it been
decreed by God.
6.2 And since He hath ordained heat to be the source of motion
and ascent and the cause of attainment to the desired goal, He
hath therefore kindled with the mystic hand that Fire that
dieth not and sent it forth into the world, that this divine Fire
might, by the heat the love of God, guide and attract all
mankind to the abode

172 The Pen of Glory
of the incomparable Friend. This is the mystery enshrined in
your Book that was sent down aforetime, a mystery which hath
until now remained concealed from the eyes and hearts of
men. That primal Fire hath in this Day appeared with a new
radiance and with immeasurable heat. This divine Fire
burneth of itself, with neither fuel nor fume, that it might draw
away such excess moisture and cold as are the cause of torpor
and weariness, of lethargy and despondency, and lead the
entire creation to the court of the presence of the All-Merciful.
Whoso hath approached this Fire hath been set aflame and
attained the desired goal, and whoso hath removed himself
therefrom hath remained deprived.
6.3 O servant of God! Turn thou away from the stranger, that thou
mayest recognize the Friend. He indeed is a stranger who
leadeth you away from the Friend. This is not the day whereon
the high priests can command and exercise their authority. In
your Book it is stated that the high priests will, on that Day,
lead men far astray, and
Two other Tablets (2) 173
will prevent them from drawing nigh unto Him. He indeed is a
high priest who hath seen the light and hastened unto the way
leading to the Beloved. Such a man is a benevolent priest and a
source of illumination to the whole world.
6.4 O servant of God! Any priest who leadeth thee away from this
Fire, which is the reality of the Light and the mystery of divine
Revelation, is indeed thine enemy. Suffer not the words of the
foe to hold thee back from the Friend or the insinuations of the
enemy to cause thee to forsake the Beloved.
6.5 O servant of God! The day of deeds hath come: Now is not the
time for words. The Messenger of God hath appeared: Now is
not the hour for hesitation. Open thine inner eye that thou
mayest behold the face of the Beloved, and hearken with thine
inner ear that thou mayest hear the sweet murmur of His
celestial voice.
6.6 O servant of God! The robe of divine bestowal hath been sewn
and readied. Take hold of it and attire thyself therewith.
Renounce and for-
174 The Pen of Glory
sake the people of the world. O wise one! Shouldst thou heed
the counsel of thy Lord, thou wouldst be released from the
bondage of His servants and behold thyself exalted above all
men.
6.7 O servant of God! We have bestowed a dewdrop from the
ocean of divine grace; would that men might drink therefrom!
We have brought a trace of the sweet melodies of the Beloved;
would that men might hearken with their inner ear! Soar upon
the wings of joy in the atmosphere of the love of God. Regard
the people of the world as dead and seek the fellowship of the
living. Whoso hath not breathed the sweet fragrance of the
Beloved at this dawntide is indeed accounted among the dead.
He Who is the All-Sufficing proclaimeth aloud: The realm of
joy hath been ushered in; be not sorrowful! The hidden
mystery hath been made manifest; be not disheartened!” Wert
thou to apprehend the surpassing greatness of this Day, thou
wouldst renounce the world and all that dwell therein and
hasten unto the way that leadeth to the Lord.
Two other Tablets (2) 175
6.8 O servants of God! Deprived souls are heedless of this
triumphant Day, and chilled hearts have no share of the heat of
this blazing Fire.
6.9 O servant of God! The Tree which We had planted with the
Hand of Providence hath borne its destined fruit, and the gladtidings We had imparted in the Book have appeared in full
effect.
6.10 O servant of God! We revealed Ourself to thee once in thy
sleep, but thou didst remain unaware. Remember now, that
thou mayest perceive and hasten with heart and soul to the
placeless Friend.
6.11 O servant of God! Say: O high priests! The Hand of
Omnipotence is stretched forth from behind the clouds; behold
ye it with new eyes. The tokens of His majesty and greatness
are unveiled; gaze ye on them with pure eyes.
6.12 O servant of God! The Daystar of the everlasting realm is
shining resplendent above the horizon of His will and the
Oceans of divine bounty are surging. Bereft indeed is the one
who hath failed to behold them, and lifeless the one who hath
not attained thereunto. Close thine eyes
176 The Pen of Glory
to this nether world, open them to the countenance of the
incomparable Friend, and commune intimately with His Spirit.
6.13 O servant of God! With a pure heart unloose thy tongue in the
praise of thy Lord for having made mention of thee through His
gem-scattering pen. Couldst thou but realize the greatness of
this bestowal, thou wouldst find thyself invested with
everlasting life.
Notes

Glossary
Abraham. Considered by Baha’ís to be a Manifestation of God, He is
also recognized as the founder of monotheism and the father of the
Jewish and Arab peoples. Muḥammad, the Báb, and Bahá’u’lláh are
among His descendants.
Abu’l-Faḍl-i-Gulpáygání. See Mírzá Abu’l-Faḍl.
Abú-Ḥanífih (Abu Hanifa). An eighth-century Islamic scholar who
founded the Hanafí school of Islamic jurisprudence.
Abú-Jahl. (Lit., “Father of Folly.”) The title given to an implacable
enemy of the Prophet Muḥammad.
Adam. Considered by Baha’ís to be the first Manifestation of God to
have appeared in recorded religious history.
Alif. Lám. Mím. Arabic letters that appear at the head of twentynine surihs (chapters) of the Qur’an.
Báb, the. (Lit., “Gate.”) The title assumed by Mírza ‘Alí-Muhammad of
Shíraz (b. October 20, 1819; d. July 9, 1850)

180 The Pen of Glory
after the declaration of His mission on May 23, 1844. He is the Qá’im
and Mihdí of Islám and the Forerunner of Bahá’u’lláh.
Bahá, people of. Followers of Bahá’u’lláh; Baha’ís.
Bahá’u’lláh (Lit., “Glory of God”). Title of Mírza Husayn-‘Alí (b.
November 12, 1817; d. May 29, 1892), the Founder of the Baha’í Faith.
Bedouin. Tribes of nomadic Arabs who live in the deserts of North
Africa, Syria, and Arabia.
Brahma. The creator aspect of the Hindu sacred triad of gods.
Brahma is portrayed as the creator of both the universe and
humankind.
Chosen Ones (of God). See Manifestations of God.
Day of Judgment. See Day of Resurrection.
Day of Reckoning. See Day of Resurrection.
Day of Resurrection. The time of the appearance of the
Manifestation of God, when the true character of souls is judged
according to their response to His Revelation. (Also known as the
Day of Judgment or the Day of Reckoning).
Dove of Holiness. A term referring to the Spirit of God that
animates His Manifestations.
Two other Tablets (2) 181
Evangel. Refers to the Gospel, the first four books of the New
Testament.
Ḥajj. Pilgrimage taken by Muslims to Mecca at least once in a
lifetime, as instituted in the Qur’an.
Ḥamzih. “The Prince of Martyrs,” the title given to Muḥammad’s
uncle, ‘Abdu’l-Muttalib.
Ḥijáz (Hejaz). A region in northwest present-day Saudi Arabia that is
known for the Islamic holy city of Mecca, which lies within it.
Him Whom God shall make manifest. The messianic figure
anticipated in the Bib’s writings as the one Who would come after
Him and complete His mission. In 1863, Bahá’u’lláh declared that He
was the one who had been foretold by the Bab.
Horeb. Another name for Mount Sinai.
Imám. Designates in its most general sense an Islamic religious
leader who leads the prayers in the mosque and, more particularly in
Shí‘ih Islám, the twelve hereditary successors of the Prophet
Muḥammad.
Imám ‘Alí. The first Imam, son-in-law of Muḥammad.
Imám Ḥusayn. Son of ‘Alí and Fatimih, grandson of the Prophet
Muḥammad, and, in Shí‘ih Islám, the third Imam.
182 The Pen of Glory
Islám. (Lit., “Submission to the Will of God”) The religion of
Muḥammad, upheld by Baha’ís as divine in origin.
Jesus. The founder of Christianity, recognized by Baha ’ís as a
Manifestation of God. The Baha’í writings often refer to Him as “the
Spirit of God” and “the Son.”
Joseph. The son of Jacob, who is mentioned in the Qur’an as an
inspired prophet.
Mahábád. The first of a succession of prophets recognized in the
Zoroastrian faith.
Manifestation of God. Designation of one Who is the Founder of a
religious Dispensation, inasmuch as in His words, His person, and His
actions He manifests the nature and purpose of God in accordance
with the capacity and needs of the people to whom He comes.
Manifestation(s). See Manifestation of God.
Mecca. A city in Saudi Arabia that is the holy city of Islám and the
birthplace of Muḥammad. It is the principal place of pilgrimage for
Muslims.
Mírzá Abu’l-Faḍl. An eminent early Baha’í, who was renowned as a
scholar of both Islám and the Baha’í teachings.
Moses. Founder of Judaism, regarded by Baha ’ís as a Manifestation
of God.
Two other Tablets (2) 183
Muḥammad. Prophet and Founder of Islám. Baha’ís regard
Muḥammad as a Manifestation of God, and His book, the Qur’an, as
holy scripture.
Najaf. A city in south central Iraq considered holy by Shí‘ih Muslims.
It was the site of the martyrdom of the Imám ‘Alí, the cousin of
Muḥammad, whose shrine is a place of pilgrimage for Shí‘ih Muslims.
Nimrod. A descendant of Ham represented in Genesis as a mighty
hunter and a king of Shinar. According to Jewish and Islamic
traditions, he persecuted Abraham, and his name became symbolic of
great pride.
Párán. A mountain range north of Sinai and south of Seir; all are
sacred as places of revelation.
People of Bahá. See Bahá, people of.
Qá’im. (Lit. “He Who Arises”) In Shí‘ih Islám, a reference to the
Twelfth Imám, the Mihdí, who was to return in the fullness of time
and bring a reign of righteousness to the world. The Báb declared
Himself to be the Qa’im and the Gate to a greater messenger, “Him
Whom God shall make manifest.”
Qiblih. (Lit., “Point of Adoration”) The focus to which the faithful turn
in prayer. The Qur’an establishes the Ka‘bih in Mecca as the Qiblih for
Muslims. For Baha’ís, the Qiblih is Bahá’u’lláh’s Shrine in Bahjí,
Israel.
184 The Pen of Glory
Riḍván. The name of the custodian of Paradise. Bahá’u’lláh uses it
to denote Paradise itself.
Seal of the Prophets. A title of Muḥammad referring to the close of
the Prophetic Cycle.
Sháh Bahrám. The world-redeeming figure prophesied in the
Zoroastrian faith, Whose appearance would create an era of world
peace. Baha’ís believe this prophecy was fulfilled by Bahá’u’lláh.
Shí‘ih Islám. One of the two major branches of Islám (the other
being Sunní). Its followers view the descendants of ‘Alí, son-in-law of
the Prophet Muḥammad, as the only rightful successors to
Muḥammad.
Sinai. The mountain where God gave the tables of the Law to Moses
(Qur’an 7:139 and Exod. 19); sometimes an emblem of the human
heart, which is the place of God’s descent.
Ṣiráṭ. (Lit., “path,” “way”) In Islám, the bridge leading to Paradise.
According to Muslim tradition, a bridge will be extended over Hell in
the Last Days, and men will have to cross over it to reach Paradise.
Supreme Infallibility. This is the infallibility of which only
Manifestations of God are possessed. It is the station in which
whatever emanates from the Manifestation of God is the
unquestioned truth. Also called the Most Great Infallibility.
Two other Tablets (2) 185
Súriy-i-Mulúk. Tablet revealed by Bahá’u’lláh in Adrianople to the
kings of the world collectively. In it He boldly proclaims His station as
Manifestation of God. [The text of this Tablet can be found in
Bahá’u’lláh, The Summons of the Lord of Hosts (Wilmette, Ill: Baha’í
Publishing, 2006), pp. 269–345.]
Súriy-i-Ra’ís. Tablet revealed by Bahá’u’lláh and addressed to ‘Alí
Pasha, the Ottoman prime minister during the time of Bahá’u’lláh.
[The text of this Tablet can be found in Bahá’u’lláh, The Summons of
the Lord of Hosts (Wilmette, Ill: Baha’í Publishing, 2006), pp. 211–35.]
Tablet. A term for a sacred epistle containing a revelation from God.
The giving of the Law to Moses on tables, or tablets, is mentioned in
Qur’an 7:142: “We wrote for him (Moses) upon tables (alwah, pl. of
lauh) a monition concerning every matter.” In Baha’í scripture the
term refers to letters revealed by Bahá’u’lláh and the Báb.
Torah. The Pentateuch of Moses.
Traditions. The authoritative record of inspired sayings and acts of
Muḥammad, in addition to the revelation contained in the Qur’an.
Often referred to individually and collectively as ḥadíth.
Zoroaster. Regarded by Baha’ís as a Manifestation of God and
founder of the Zoroastrian religion. He predicted the coming of a
world redeemer called Sháh-Bahrám, Who would
186 The Pen of Glory
create an era of world peace. Baha’ís believe the figure referred to in
this prophecy is Bahá’u’lláh, Who is also a descendant of Zoroaster.
Key to passages
translated by Shoghi Effendi
Abbreviation of sources
GWB Baha’u’llah. Gleanings from the Writings of Bahá’u’lláh.
Wilmette: Baha’í Publishing 2005.
KI Baha’u’llah. The Kitáb-i-Íqán. Wilmette: Baha’í
Publishing Trust, 2003.
PDC Shoghi Effendi. The Promised Day Is Come. Wilmette: Baha’í
Publishing Trust, 1996.

Paragraph Passage Source
2.4–2.6 “The All-Knowing Physician … whoso
remaineth dead, shall never live.” GWB 106
2.15 “O well-beloved ones! … and
the leaves of one branch.” GWB 112
3.5 “No distinction do We make
between any of the Messengers.” KI ¶161
3.5 “Some of the Apostles We have
caused to excel the others.” KI ¶110
3.5 “The All-Knowing Physician … on
its exigencies and requirements.” GWB 106
3.24 “We did not appoint … from
him who turneth on his heels.” KI ¶55

188 The Pen of Glory
Paragraph Passage Source
3.34 “O ye children of men! … and
discord, of hate and enmity.” GWB 110
3.35 “Blessed and happy … of the peoples
and kindreds of the earth.” GWB 117
3.36 “O well-beloved ones! … and
the leaves of one branch.” GWB 112
3.37 “The structure of world stability
… reward and punishment.” GWB 112
3.51 “Verily, we are God’s, and to
Him shall we return.” GWB 165
3.53 “Say: It is God … with
their cavilings.” KI ¶43
4.4 “O high priests! … and would
arise to help Him.” PDC ¶193
4.10 “Whatsoever hath been announced …
the Supreme Heaven.” PDC ¶193
6.3 “This is not the day … the way
leading to the Beloved.” PDC ¶193
6.11 “O high priests! … gaze ye on them
with pure eyes.” PDC ¶193
Index

A D
Abraham, 1.104, 3.2 Dajjal, 1.24
Abu-Hanífih, 3.18 David, 3.2
Abu-Jahl, 1.68 Day of God, 3.16, 5.8,
afflictions, 4.6–4.7 6.9
freedom from, 4.8 deeds, 2.13, 4.12–13,
Arabic language, 3.54–58 5.9, 5.13
demons, 5.7
B
Baha’u’llah E
suffering of, 1.2, elect, the, 1.92
1.95–96
blasphemy, 1.61, 1.87 F
Fire
C divine, 6.2
certitude, 1.93
City of Absolute Nothing- G
ness, 1.101–2 Garden of Wonderment,
City of Divine Unity, 1.95
1.90 God, 1.114
City of Immortality, All-Knowing
1.105–7 Physician, 2.4–5,
creation 3.31, 3.43
origin of, announcement of
3.47–49, 6.1 Revelation, 4.9–10

192 The Pen of Glory
God (continued) high priests
assistance of call to, 4.4, 6.11
needed, 1.111 lack of authority,
attainment of 6.3–4
impossible, Hindu Prophets, 3.2
1.110 humanity
deeds performed children of, 2.18
for, 3.24 creation of, 3.51
Faith of, 1.80 equality of, 3.50
greatness of, 3.25, iniquity of, 3.26–27
5.2 present-day
Necessary Being, afflictions of,
2.6 2.4, 3.7, 3.16
ordinances of, 3.32 unity of, 2.15,
praise of, 5.1 3.34, 3.36
presence of, 1.91
recognition of, I
3.15, 3.29, 5.3, Imam Husayn, 3.17
6.1, 6.6, 6.12–13 Imams, 1.15, 1.22–23,
utterance of, 5.10, 1.48
5.13 infidels, 1.95
Word of, 2.1–2, intellect, 3.21–23
2.8, 3.18, 3.35
worship of, 4.4 J
Gospels, 1.8–11 Jabulqa, 1.48–49
Jacob, 1.95
H Jesus Christ, 1.15, 1.22,
Hamzih, 1.68 3.2
Hell, 4.11 Job, 1.95
Two other Tablets (2) 193
justice, 3.60 signs heralding
twin pillars of, 3.37 appearance of,
1.7–11, 1.22
K unity of, 3.4–5
kings, 3.10 Mírza Abu l-Fadl, 3.26
knowledge Moses, 1.85, 3.2
divine, 1.18–19 Muhammad, 1.40, 1.51–52,
1.54–58, 1.62,
L 3.2
life, 1.64–65, 1.67 unity of Prophets
and, 3.4
M Muhammad al-Mahdí,
Manifestations of God, 1.48–50
1.109, 1.114–15
channels of God’s N
grace, 3.9 Nimrod, 1.104
denial by Jews and Noah, 1.95
Christians of,
1.6 P
description of, 1.72, paradise, 1.57–58, 4.11
1.74–78 Path, the, 2.9, 5.6, 5.11
means of recognition people of corrupt
of, 1.30–34, inclinations,
1.36–48 1.81–82
people’s rejection of, Persian language, 3.54–58
1.3, 1.23–27 present day, 3.8, 3.11
proofs of, 1.14–15
representatives of Q
God, 2.28 Qa’im, 1.24

194 The Pen of Glory
Qur’an Sufyaní, 1.24
numerous
interpretations T
of, 3.55 tongue
purpose of, 5.5
R transformation, 1.86
religion truthfulness, 5.12
fanaticism forbidden in, 3.35 V
forbearance and veils
benevolence, 4.5 covetousness, 2.11,
unity of, 3.44–46 2.17
welcoming others,
3.40–42 W
words, 2.13
S deeds and, 5.9, 6.5
seeker, 1.84–85, 1.98– world
103, 1.105–6, people of, 6.7
1.109–12, 1.114 renunciation of, 6.7
soul
purpose of, 5.5 Z
spirit, 5.8 Zoroaster, 3.2

.Gems of Divine Mysteries
1 cf. Qur’an 67:3.
2 cf. Qur’an 24:35.
3 Matt. 24:19.
4 cf. Matt. 24:29–31.
5 Mark 13:19.
6 cf. Luke 21:25–28.
7 John 15:26–27.
8 John 14:26.
9 John 16:5–6.
10 John 16:7.
11 John 16:13.
Two other Tablets (2) 195
12 The Imams of Shí‘ih Islam. 32 According to Shí‘ih
[Imam, pl. A’imma.] traditions, the twin cities of
13 cf. Matt. 24:35; Mark 13:31; Jabulqa and Jabulsa are the
Luke 21:33. dwelling place of the Hidden
14 The Antichrist, who it was Imam (the Promised One),
believed would appear at the whence He will appear on
advent of the Promised One, to the Day of Resurrection.
contend with and be ultimately 33 Qur’an 33:40.
defeated by Him. 34 Qur’an 13:2.
15 Another figure who it was 35 Qur’an 74:50.
believed would raise the 36 cf. Qur’an 13:5.
banner of rebellion between 37 Qur’an 11:7.
Mecca and Damascus at the 38 Qur’an 3:185.
appearance of the Promised 39 Qur’an 16:97.
One. 40 Qur’an 3:169.
16 Qur’an 16:43. 41 From a hadíth.
17 A magician in the court of 42 Qur’an 7:179.
Pharaoh during the time of 43 cf. Qur’an 9:109; 3:103.
Moses. 44 Qur’an 6:122.
18 Qur’an 83:6; 2:89. 45 John 3:5.
19 The Imams of Shí‘ih Islam. 46 cf. Rev. 1:14–16; 2:18; 19:15.
[Imam, pl. A’imma] 47 cf. Qur’an 80:41; 83:24.
20 Qur’an 29:2. 48 Qur’an 11:112.
21 Qur’an 2:156. 49 cf. Luke 12:53.
22 Qur’an 29:69. 50 cf. Qur’an 1:4.
23 Qur’an 2:282. 51 Qur’an 14:48.
24 From a hadíth. 52 Qur’an 14:5.
25 ibid. 53 cf. Qur’an 21:23.
26 Qur’an 30:30. 54 From a saying of Imam ‘Alí.
27 Qur’an 48:23. 55 From the Díván of Ibn-i-
28 Qur’an 67:3.
Farid.
29 Qur’an 17:110. 56 ibid.
30 Qur’an 57:3. 57 cf. Qur’an 10:61; 34:3.
31 The twelfth Imam, 58 From a hadíth.
Muhammad al-Mahdí, the 59 From the Díván of Ibn-ison of Hasan al-‘Askarí.
Farid.
60 cf. Qur’an 39:10.
196 The Pen of Glory
61 Qur’an 2:156. concern the sources of the
62 Qur’an 4:130. law that can be explicitly
63 cf. Qur’an 50:30. derived from the Qur’an and
.Tablet to Mánikchí Ṣáḥib the hadíth, whereas
1 For forty years, Baha’u’llah secondary laws and
suffered a series of ordinances (furú‘, lit.
imprisonments and exiles “branches”) are deduced
that lasted until His passing from the former through the
in 1892. At the time this discipline of jurisprudence
Tablet was written, He was (fiqh).
confined in the prison-city of
8 Possible reference to Qur’an
‘Akka, in what is now 2:187, which contains
northern Israel. He often instructions regarding the
referred to it in His writings Fast: “Eat and drink until ye
as “The Most Great Prison.” can discern a white thread
2 From the Lawh-i-Maqsud; cf. from a black thread by the
Baha’u’llah, Tablets of daybreak.” (Rodwell trans.)
Bahá’u’lláh, p. 171.
9 Qur’an 6:91.
3 ibid., p. 169.
10 Among the rites performed
1 Qur’an 3:1. by Muslim pilgrims during
2 Qur’an 2:285. the hajj.
3 Qur’an 2:253.
11 See 1.14.
4 See 2.4.
12 Qur’an 2:143.
5 The “Necessary Being”
13 See 1.18.
(vájibu’l-vujúd) refers to God;
14 See 1.15.
this term was used by
15 The “realm of subtle entities”
Muslim philosophers such as (‘álam-i-dharr) is an allusion
al-Farabi and can be traced to the Covenant between God
to Aristotle. and Adam mentioned in
6 Taqvá, translated here as Qur’an 7:172. In a Tablet,
“righteousness,” has further ‘Abdu’l-Baha has written,
connotations of piety, fear of “The realm of subtle entities
God, and right conduct that that is alluded to referreth to
cannot all be conveyed with a the realities, specifications,
single word in English. individuations, capacities
7 In Islamic law, religious and potentialities of man in
principles (uṣúl; lit. “roots”), the mirror of the divine
knowledge. As these
Two other Tablets (2) 197
potentialities and capacities
differ, they each have their
own particular exigency.
That exigency consisteth in
acquiescence and
supplication.” (Má’idiy-i
Ásmání, vol. 2, p. 30)
16 Qur’an 2:156.
17 Qur’an 6:91.

Kies een tweede tekst om parallel te lezen — een vertaling, of een willekeurige andere tekst.