# The Hidden Words of Baha'u'llah *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-18 — 1 clipping.* --- > Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Amin Banani, The Hidden Words of Baha'u'llah, bahai-library.com. > ────────────────────────────────────────────────────────────────────── > > The Hidden Words of Bahá’ulláh > Amin Banani > > Uttered by Bahá’ulláh in 1858 while striding on the banks of the Tigris > near Baghdad and taken down by his amanuenses, The Hidden Words > (Kalemát-e Maknáne) is unique among the voluminous Bahá’ḥ scrip- > tures. It is a collection of brief ethical injunctions and mystical visions: > 71 in Arabic and 83 in Persian. In the minds of the early Bábís, among > whom The Hidden Words circulated in manuscript form, the title con- > nected the Words with the Shḥḥ tradition of Mo߲af-e Fá†eme, a collec- > tion of spiritual cantos that were supposedly whispered in the ears of > Fatima by an angel to console her upon the death of her father, the > prophet Muhammad. No text of these cantos exists today, and it is pos- > sible that it never existed. Thus the tenuous connection with Twelver > Shḥḥ traditions in the minds of the early Bábís is a case of apocryphal > tradition of a text. > It has become customary to categorize the writings of Bahá’ulláh > during the period of his sojourn in Baghdad (1853-63) as “mystical”. A > tacit assumption behind this oversimplified categorization is that > Bahá’ulláh underwent a mental evolution, going through a mystical > phase before becoming a visionary builder of a new world order. Upon > closer scrutiny both the categorization and the assumption it is based > upon prove to be too facile. A major work of this period, a historical- > hermeneutical treatise, The Book of Certitude (Ketáb-e ḥqán, 1862), is > anything but mystical in its clarity of exposition and directness of style. > And The Hidden Words, for all its brevity and the inclusion of certain > allusive, mystical passages, may be seen to contain the germs of > Bahá’ulláh’s integrated spiritual-ethical, as well as social-political, > model for a future society. > In the Arabic introduction to the Kalemát-e Maknáne Bahá’ulláh pro- > vides the key to the manifold hidden facets of this work: > > “This is that which hath descended from the realm of glory, uttered > by the tongue of power and might, and revealed unto the Prophets of > old. We have taken the essence thereof and clothed it in the garment > 352 Religious Texts in Iranian Languages > > of brevity, as a token of grace unto the righteous, that they may stand > faithful unto the Covenant of God, may fulfill in their lives His trust, > and in the realm of spirit obtain the gem of divine virtue.”1 > > It is immediately clear that Bahá’ulláh intends to provide a link be- > tween the received wisdom of the past and the moral-ethical impera- > tives guiding modern man. What is timeless in the past is revived in the > present and built upon for the future. > Although this paper focuses primarily on the formal aspects of the > Persian verses of The Hidden Words, some introductory words on the > contents of the whole work are in order. Close analysis of the text > shows that it contains, in highly compressed form, the seeds of > Bahá’ulláh’s principles for regeneration of the individual and society as > revealed in his later texts. The mystical vision of the human soul attain- > ing its ultimate goal of transcendence is related to the precepts of social > equality, political democracy and economic justice. > Any discussion of the literal form of a sacred religious traditional > text evokes a set of familiar problems. Since the Bahá’ḥ Faith developed > from the cultural matrix of Islam, one should note the precedence of > this issue in that context. Early debates about the originality of the style > of the Koran led to the concept of eJáz or the miraculous inimitability. > Taken to its logical conclusion, this concept leads to the perceptually lu- > dicrous and doctrinally untenable conclusion that God is exclusively > Arabophone, but this does not appear to have bothered most devout > Muslims. In marked contrast to this view, and perhaps to forestall any > such tendencies among his followers, Bahá’ulláh makes no claim of > eJáz for his writings. In fact, in The Hidden Words (Arabic 67) he says > clearly: > > “…All that I have revealed unto thee with the tongue of power, and > have written for thee with the pen of might, hath been in accordance > with thy capacity and understanding, not with My state and melody > of My voice.”2 > > This may be taken as a definition of revelation in Bahá’ḥ doctrine as a > form of language comparable to the language of mankind and not to > > 1. Baháʼulláh, The Hidden Words, translated by Shoghi Effendi, Baha’i Publishing Trust, > Wilmette, Illinois, 1948, p. 3. > 2. Ibid., pp. 19-20. > The Hidden Words of Bahá’ulláh 353 > > that of God. It is therefore natural that it should be influenced by human > speech. > Seen in this light the formal roots of some parts of The Hidden > Words, especially those in Arabic, may be found in Islamic homiletic > traditions such as the Na˛J al-Baláge (attributed to Alḥ) and even more > so in the ˘adḥs-e Qodsḥ. It is more difficult generically to isolate the > Persian parts of The Hidden Words and to identify the provenance of > their formal features. While they belong entirely within the cultural do- > main of Persian literature, the overall texture of the work far surpasses > any traditional genre in its complexity, variety and originality. In some > verses of the Persian Hidden Words we can discern an affinity with the > genre of andarz-náme (Book of Advice), which has strong precedence > in Sasanian times and may go back as far as the Parthian era; and both > the saJ (rhymed prose) style as well as the aphoristic tone of certain > passages recall the Golestán of Sadḥ. > The very opening of the Persian part of The Hidden Words, as Pro- > fessor Frank Lewis has observed,3 reads almost like a catalogue of clas- > sical motifs: > > “O YE PEOPLE THAT HAVE MINDS TO KNOW AND EARS TO > HEAR! > The first call of the Beloved is this: O mystic nightingale! Abide not > but in the rose-garden of the spirit. O messenger of the Solomon of > love! Seek thou no shelter except in the Sheba of the well-beloved, > and O immortal phoenix! dwell not save on the mount of faithful- > ness. Therein is thy habitation, if on the wings of thy soul thou > soarest to the realm of the infinite and seekest to attain thy goal.”4 > >        >                  > >  >    > >  ! "# >  $%& > ' ( ) *   +  + >    $  ,      > 4-     > . / + 0 > 1  $2 $   $&  !3 $ > > 3. Frank Lewis, “Scripture as Literature: sifting through layers of the text,” in Baha’i > Studies Review, Volume 7, 1997, p. 12. > 4. Baháʼulláh, Op. cit., p. 22. > 354 Religious Texts in Iranian Languages > > Bahá’ulláh’s true poetic gift is evident in this passage, not just his musi- > cal handling of the familiar tropes of Persian classical literature, but > also the way in which he imbeds in the subtext of The Hidden Words mo- > tifs that have profound cultural associational resonance for any literate > Persophone. The hodhod (hoopoe) of the Solomon of love immediately > activates a chain of associations with the Conference of the Birds of A††ár > and the corpus of Qeßá al-Anbḥyá’; as does the mention of anqá’ upon > the mountain of Qáf, which resonates with the Sḥmorg of both A††ár and > Ferdowsḥ. In the 7th Persian verse of The Hidden Words, which begins > with “O Son of Love” (Ey Pesar-e ˘obb),5 there is an even more resonant > allusion to the meráJ, the night-journey of Muhammad. ˘obb is the root > of ˘abḥb, the sobriquet bestowed on the prophet Muhammad, and the > mention of rafraf, cushions [of clouds] evokes the highest level to which > Muhammad ascended. It ends with the startling assertion that by paying > heed to what has been revealed by the pen of Bahá’ulláh one may even go > two steps beyond the terminus of the meráJ. > > “O SON OF LOVE > Thou art but one step away from the glorious heights above and > from the celestial tree of love. Take thou one pace and with the > next advance into the immortal realm and enter the pavilion of > eternity. Give ear then to that which hath been revealed by the > pen of glory.”6 > >  >    >  >  >  !       > 2$ %&% " '&( )*+ ,-   ./01 "#  > > What is remarkable is the variety, complexity and novelty of the fabric > of the Persian verses, woven of familiar threads. To begin with, despite > a surface similarity of style, they cannot be fitted into any one generic > mold. They range from clear and unambiguous pieces of advice (an- > darz) for living a virtuous, chaste and pious life, to mystical visions of > the human soul transcending the limitations of this life, to symbolic and > allegorical narratives that may have historical allusions, to rhapsodic > passages that are song-like in tone, to stern admonitions to the heedless > > 5. Baháʼulláh, The Hidden Words, p. 24. > 6. Ibid., p. 24. > The Hidden Words of Bahá’ulláh 355 > > rich, the unjust ruler and the thoughtless neighbor. Some are spoken > with the voice of God, some clearly with Bahá’ulláh’s own voice and > some with an impersonal voice. > The combination of mystical exhortation and practical ethical advice, > which we find in the 3rd Persian verse of The Hidden Words, is also > characteristic of several others and defies the simplistic characterization > of the text as “mystical”. It evokes an otherworldly vision with a sober, > worldly moderation, walking the mystic path with feet, so to speak, still > firmly planted on the ground. > > “O FRIEND! > In the garden of thy heart plant naught but the rose of love, and from > the nightingale of affection and desire loosen not thy hold. Treasure > the companionship of the righteous and eschew all fellowship with > the ungodly.”7 > >  >    >  >  >  !       > 2$ %&% " '&( )*+ ,-   ./01 "#  > > In number 5 there is a succinct rule for the cultivation of healthy human > relations. > > “O SON OF DUST > Verily I say unto thee: Of all men the most negligent is he that > disputeth idly and seeketh to advance himself over his brother. > Say, O brethren! Let deeds, not words, be your adorning.”8 > >   >               > >  !  > *  !" !  #    $ %   & '() # > > Number 18 is one of several of the Persian verses in The Hidden Words > in which Bahá’ulláh makes a not very oblique allusion to his own sta- > tion as the Supreme Manifestation expected by the Bábḥ community. > > 7. Ibid., p. 23. > 8. Ibid., pp. 23-4. > 356 Religious Texts in Iranian Languages > > “O YE DWELLERS IN THE HIGHEST PARADISE! > Proclaim unto the children of assurance that within the realm > of holiness, nigh unto the celestial paradise, a new garden hath > appeared, round which circle the denizens of the realm on high > and the immortal dwellers of the exalted paradise. Strive, then, > that ye may attain that station, that ye may unravel the mysteries > of love from its wind-flowers and learn the secret of divine and > consummate wisdom from its eternal fruits. Solaced are the eyes > of them that enter and abide therein!” 9 > >    >             >  > >    !" # > $  >  > > % &' >   ( )* + > , ! - . #  !/0 # 1 > > 7/- % > 8* 1 >   >  9" ": ;  20 3 2 > "*   > ( 4"5 6- > D!<5(  .  = ! >/ ?- @A -- B -  > C ;   * > > Number 19 is an evocation of a mystic gathering and a primordial > covenant. > > “O MY FRIENDS > Have ye forgotten that true and radiant morn, when in those > hallowed and blessed surroundings ye were all gathered in > My presence beneath the shade of the tree of life, which is > planted in the all-glorious paradise? Awe-struck ye listened > as I gave utterance to these three most holy words: O friends! > prefer not your will to Mine, never desire that which I have not > desired for you, and approach Me not with lifeless hearts, > defiled with worldly desires and cravings. Would ye but > sanctify your souls, ye would at this present hour recall that > place and those surroundings, and the truth of My utterance > should be made evident unto all of you.”10 > > 9. Ibid., p. 27. > 10. Ibid., pp. 27-8. > The Hidden Words of Bahá’ulláh 357 > >   >  >    > >          > 0*1 2    !"#$% > &'() > *+ > ,-./ > # 3*1   > 4567  >  3*1 ) > *+ 8 -19: > ; > -7 <*' =  > 9 > 4> #'!  >'!42 '  >   6  > ? > #$@ A B   'C@   > 7 <$6 7 > 81F**7 # >   .  (  DB" >  > E >  G > Number 24 is addressed to the olamá of Bahá’ulláh’s time, but rings > true of power-seeking ecclesiastics of all denominations at all times. > > “O YE THAT ARE FOOLISH, YET HAVE A NAME TO BE WISE > Wherefore do ye wear the guise of shepherds, when inwardly ye have > become wolves, intent upon My flock? Ye are even as the star, which > riseth ere the dawn, and which, though it seemth radiant and luminous, > leadeth the wayfarers of My city astray into the paths of perdition.”11 >      >            >  >  >  !"#  !$ >    '&   > ( !"#  ) '& * > + ,  > - %&  > 2'&     )  > . >  '/"  0/1  > & > Numbers 48 and 74 are clear assertions of social equality and its corol- > lary, political democracy. Numbers 49, 53 and 54 set forth the principle > of economic justice by reminding the rich of their moral responsibility > and entrusting to them the care of the poor. > > “O YE RICH ONES ON EARTH! > The poor in your midst are My trust; guard ye My trust, and be not > intent only on your own ease.”12 >   >  > >                 > # >   !" > > 11. Ibid., p. 30. > 12. Ibid., p. 41. > 358 Religious Texts in Iranian Languages > > Numbers 62 and 63 are powerful condemnations of oppression and > tyranny. > > “O OPPRESSORS ON EARTH! > Withdraw your hands from tyranny, for I have pledged Myself not to > forgive any man’s injustice. This is My covenant which I have irre- > vocably decreed in the preserved tablet and sealed it with My seal of > glory.”13 > >    >              >    > >    > .+-" )( & >  > *  +, +!" ' !" #$   >  %& > > Number 76 is a narration of a symbolic event, which may have a his- > toric imprint but carries also a timeless echo of some of Sohravardḥ’s vi- > sionary recitals. > > “O SON OF JUSTICE! > In the night-season the beauty of the immortal Being hath repaired > from the emerald heights of fidelity unto the adratol-Montahá, > and wept with such a weeping that the concourse on high and the > dwellers of the realm above wailed at His lamenting. Whereupon > there was asked, Why the wailing and weeping? He made reply: > As bidden I waited expectant upon the hill of faithfulness, yet > inhaled not from them that dwell on earth the fragrance of fidelity. > Then summoned to return I beheld, and lo! certain doves of holiness > were sore tried within the claws of the dogs of earth. Thereupon > the Maid of heaven hastened forth unveiled and resplendent from > Her mystic mansion, and asked of their names, and all were told > but one. And when urged, the first letter thereof was uttered, > whereupon the dwellers of the celestial chambers rushed forth out > of their habitation of glory. And whilst the second letter was pro- > nounced they fell down, one and all, upon the dust. At that > moment a voice was heard from the innermost shrine: ‘Thus far > and no further.’ Verily we bear witness to that which they have > done and now are doing.”14 > > 13. Ibid., p 44. > 14. Ibid., pp. 49-50. > The Hidden Words of Bahá’ulláh 359 > >    >  > >  >   !  "#$%            >   * +  ,  %$ > >  >     )(  )  & ' ( "%$ > >  > >     -.  /  0$%    1 + > * ( 2 (3 2  > 4$ >   %< "= > * ( $ :-; 9/ !  6% 7 ,  8$ 5 > ?@*  $ " " * A=  "#   > * = ) >     B2 C$ 5 ?C( > D E<  F   "  1 2 (3 '   EG >  "  H   >  >    >  E I KJ  )  >L   2  E >  8  M*  >  ?= )    = E7  %$N >  ?O  '  / M- E< > 9E;,4 >  (3P%*  ;,  "; F#2 %J (    K >  ) >  B >  > > In numbers 79, 80 and 81 we hear the “footsteps on solid ground”. > These verses are exhortations to useful labor, fruitful endeavor and > avoidance of idleness and sloth. > > “O MY SERVANT! > The basest of men are they that yield no fruit on earth. Such men > are verily counted as among the dead, nay better are the dead in > the sight of God than those idle and worthless souls.” > > “O MY SERVANT! > The best of men are they that earn a livelihood by their calling and > spend upon themselves and upon their kindred for the love of God, > the Lord of all worlds.”15 >   > >   !"!#$      >  >  > 2 %& '() *+,*-./0  >  1*# >  >   >  !$ 34 5678"9#6 :  0 + > 2"$ .$ >? & ; <= > > 15. Ibid., pp. 51. > 360 Religious Texts in Iranian Languages > > No words can convey the rhetorical richness of Bahá’ulláh’s The Hid- > den Words and the force of ethical imperatives better than his own con- > clusion: > > “The mystic and wondrous Bride, hidden ere this beneath the > veiling of utterance, hath now, by the grace of God and His divine > favor, been made manifest even as the resplendent light shed by the > beauty of the Beloved. I bear witness, O friends! that the favor is > complete, the argument fulfilled, the proof manifest and the evidence > established. Let it now be seen what your endeavors in the path of > detachment will reveal. In this wise hath the divine favor been fully > vouchsafed unto you and unto them that are in heaven and on earth. > All praise to God, the Lord of all Worlds.”16 > > 16. Ibid., pp. 51-2. > > — *The Hidden Words of Baha'u'llah (Used by permission of the curator)*