# Meaning and Significance of Certitude

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Ruhiyyih Skrenes, Meaning and Significance of Certitude, bahai-library.com.
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> 
> Meaning and Significance of Certitude
> 
> Ruhiyyih Skrenes
> 
> 1998-03
> 
> The overall theme of the Kitab-i-Iqan is that of certitude. If we desire
> to
> determine the truth (certitude) of a Manifestation in a given age, or how
> They fit into the greater Divine Plan of God, it becomes our
> responsibility to enter into a process of uncovering the truth surrounding
> the reality of these Manifestations, which ultimately leads to knowing and
> recognizing God. Bahá'u'lláh often refers to the learned or divines who
> have opposed and rejected the Manifestations throughout time. As these
> divines have held the reigns of control within their grasp, it has enabled
> them to manipulate the masses of people, so as to reject and ridicule the
> Prophets. As pointed out in the Book of Certitude, these learned people
> fear the loss of power, prestige and control. Despite this, however,
> Bahá'u'lláh makes it clear that blame for the rejection of the Prophets
> cannot be placed solely at their feet, as all of us have the capacity to
> understand the words of the Prophets, thereby enabling us to verify,
> independently, the truth of Their claim. In John Hatcher's "the Ocean of
> His Words (pg. 247), a description of the pattern of ideas conveyed in the
> Book of Certitude is offered, and the theme of certitude which is to be
> found throughout the Kitab-I-Iqan, is discussed in his book. The term
> "certitude" is significant insofar as it involves truth and the process
> whereby truth is established, giving rise to the following questions, and
> which will be addressed in this paper.
> 
> What is certitude, as defined by the Writings?
> What is the process whereby certitude is achieved?
> Why do we need to achieve this certitude
> When is certitude achieved?
> What does the achievement of certitude do for mankind?
> 
> 1. What is certitude, as defined by the Writings, particularly as
> referred
> to in the Kitab-i-Iqan?
> 
> Firstly, a dictionary definition of certitude offers the following:
> 
> a. To have certainty or confidence.
> 
> b. Certainty is defined as: 'something established as inevitable;
> without
> doubt.'
> 
> Definition of certitude as interpreted from the Writings:
> Those who wish to achieve certitude, would require engaging in the process
> of establishing ertainty and truth about God and His Manifestations,
> thereby understanding and recognizing the Creator and His Messengers.
> Achieving this certitude, would also include the understanding of the
> station of the Prophets, and the truth of Their Mission.
> 
> In short, the achievement of certitude involves the search for truth, with
> the aim of understanding (knowing) and recognizing God and His Messengers,
> as well as understanding Their station and the truth of Their Mission as
> ordained by God, thereby eliminating any doubt from the mind and heart of
> the seeker.
> 
> The questions arising out of this definition are:
> 
> i. How do we know and recognize God
> 
> ii. What is the station of the Manifestations?
> 
> iii. What is the mission of the Messengers?
> 
> i. How do we know and recognize God?
> 
> The way in which we learn to know God is by His signs and attributes. The
> acquisition of the knowledge of God can be likened to our knowledge of the
> sun, which we understand and know of through exposure to the rays and heat
> thereof. The reality of the sun and its composition is not known to us.
> Likewise, we cannot understand God, except through His Manifestations, Who
> can be likened unto the rays of the sun. They manifest the attributes and
> reality of God. In knowing and recognizing the Manifestations, we know and
> recognize God. The following extracts, are offerd in support of this
> statement:
> 
> But the question may be asked: How shall we know God? We know
> Him by His
> attributes. We know Him by His signs. We know Him by His names. We know
> not what the reality of the sun is, but we know the sun by the ray, by the
> heat, by its efficacy and penetration. We recognize the sun by its bounty
> and effulgence, but as to what constitutes the reality of the solar
> energy,
> that is unknowable to us.
> (`Abdu'l-Bahá: Promulgation of
> Universal Peace*, Page: 422)
> 
> Day and night you must strive that you may attain to the
> significances of
> the heavenly Kingdom, perceive the signs of Divinity, acquire certainty of
> knowledge and realize that this world has a Creator, a Vivifier, a
> Provider, an Architect - knowing this through proofs and evidences and not
> through susceptibilities, nay, rather, through decisive arguments and real
> vision - that is to say, visualizing it as clearly as the outer eye
> beholds
> the sun. In this way may you behold the presence of God and attain to the
> knowledge of the holy, divine Manifestations.
> 
> You must come into the knowledge of the divine
> Manifestations and
> Their teachings through proofs and evidences. You must unseal the
> mysteries of the supreme Kingdom and become capable of discovering the
> inner realities of things. Then shall you be the manifestations of the
> mercy of God and true believers, firm and steadfast in the Cause of
> God.
> (`Abdu'l-Bahá: Promulgation of Universal Peace*,
> Pages: 227-228)
> 
> ii. What is the station of the Manifestations?
> 
> The Manifestations of God have a dual station. In one respect, They can be
> thought of as one spiritual realty, as one soul, sent to us from God, all
> with the same mission of proclaiming His faith and acknowledging His
> unity.
> The other station is that of distinction. This distinction refers to
> Their
> individuality, whereby Each is known by a different name, has a definite
> mission and is the Bearer of a specific Revelation. The divine words of
> Bahá'u'lláh expresses more eloquently the station of the
> Manifestations:
> 
> XXII. The Bearers of the Trust of God are made manifest unto
> the peoples
> of the earth as the Exponents of a new Cause and the Revealers of a new
> Message. Inasmuch as these Birds of the celestial Throne are all sent down
> from the heaven of the Will of God, and as they all arise to proclaim His
> irresistible Faith, they, therefore, are regarded as one soul and the same
> person. For they all drink from the one Cup of the love of God, and all
> partake of the fruit of the same Tree of Oneness.
> 
> These Manifestations of God have each a twofold
> station. One is the
> station of pure abstraction and essential unity. In this respect, if thou
> callest them all by one name, and dost ascribe to them the same
> attributes,
> thou hast not erred from the truth. Even as He hath revealed: "No
> distinction do We make between any of His Messengers." For they, one and
> all, summon the people of the earth to acknowledge the unity of God, and
> herald unto them the Kawthar of an infinite grace and bounty.
> 
> The other station is the station of distinction, and
> pertaineth to the
> world of creation, and to the limitations thereof. In this respect, each
> Manifestation of God hath a distinct individuality, a definitely
> prescribed
> mission, a predestined revelation, and specially designated limitations.
> Each one of them is known by a different name, is characterized by a
> special attribute, fulfils a definite mission, and is entrusted with a
> particular Revelation.
> (Bahá'u'lláh: Gleanings, Pages:
> 50-52)
> 
> The beauty of their countenance is but a reflection of His
> image, and their
> revelation a sign of His deathless glory. They are the Treasuries of
> divine knowledge, and the Repositories of celestial wisdom. Through them
> is transmitted a grace that is infinite, and by them is revealed the light
> that can never fade. Even as He hath said: "There is no distinction
> whatsoever between Thee and them; except that they are Thy servants, and
> are created of Thee." This is the significance of the tradition: "I am
> He, Himself, and He is I, myself."
> (Bahá'u'lláh: The
> Kitab-i-Iqan, Page: 100)
> 
> iii. What is the mission of the Messengers?
> 
> To know God is to have knowledge of the Messengers which He sends to
> mankind. These "luminous souls" act as intermediaries between the Creator
> and humanity. They work within the process of educating mankind, but Each
> comes at a different time, with a specific message, suited to the needs of
> the people of that given time. They all promote the religion of God. The
> following Writings convey more adequately the significance of the role of
> the Manifestations:
> 
> Now we need an educator who will be at the same time a
> material, human and
> spiritual educator, and whose authority will be effective in all
> conditions.
> (`Abdu'l-Bahá: Some Answered Questions,
> Page: 8)
> 
> One Holy Soul gives life to the world of humanity, changes the
> aspect of
> the terrestrial globe, causes intelligence to progress, vivifies souls,
> lays the basis of a new life, establishes new foundations, organizes the
> world, brings nations and religions under the shadow of one standard,
> delivers man from the world of imperfections and vices, and inspires him
> with the desire and need of natural and acquired perfections. Certainly
> nothing short of a divine power could accomplish so great a work. We ought
> to consider this with justice, for this is the office of justice.
> 
> (`Abdu'l-Bahá: Some Answered Questions, Pages:
> 9-10)
> 
> The holy Manifestations Who have been the Sources or Founders
> of the
> various religious systems were united and agreed in purpose and teaching.
> Abraham, Moses, Zoroaster, Buddha, Jesus, Muhammad, the Bab and
> Bahá'u'lláh
> are one in spirit and reality. Moreover, each Prophet fulfilled the
> promise
> of the One Who came before Him and, likewise, Each announced the One Who
> would follow.
> (`Abdu'l-Bahá: Promulgation of Universal
> Peace*, Pages: 197-198)
> 
> These sanctified Mirrors, these Day-springs of ancient glory
> are one and
> all the Exponents on earth of Him Who is the central Orb of the universe,
> its Essence and ultimate Purpose
> (Bahá'u'lláh: The
> Kitab-i-Iqan, Pages: 99-100)
> 
> Through the Teachings of this Day Star of Truth every man will
> advance and
> develop until he attaineth the station at which he can manifest all the
> potential forces with which his inmost true self hath been endowed. It is
> for this very purpose that in every age and dispensation the Prophets of
> God and His chosen Ones have appeared amongst men, and have evinced such
> power as is born of God and such might as only the Eternal can reveal.
> 
> (Bahá'u'lláh: Gleanings, Pages: 67-68)
> 
> Having established, to some degree an understanding of the word certitude,
> or, the implications, as pertains to individual perception and endeavor,
> the following question is examined:
> 
> 2. What is the process whereby certitude is achieved?
> 
> To gain certitude or certainty about any given subject, a fundamental
> emphasis is placed on seeking out truth. The search for truth encompasses
> the vital process of acquiring knowledge (divine). The acquisition of
> knowledge, in turn, is a process whereby the individual cannot depend on
> the word or beliefs of others. Rather, this gathering of information and
> knowledge needs to be undertaken by the individual, independently of
> others. With this belief in mind, the principle of 'Independent
> investigation of truth', cannot be overlooked. Bahá'u'lláh teaches us to
> investigate reality. To determine what reality is, one cannot depend on or
> search out the hearsay statements of others, as it is not possible to
> ascertain whether these statements are grounded within the realms of
> reality. In support of the above, the following Hidden Word, as well as a
> statement by Abdu'l-Bahá are offered:
> 
> O SON OF SPIRIT! The best beloved of all things in My sight
> is Justice;
> turn not away therefrom if thou desirest Me, and neglect it not that I may
> confide in thee. By its aid thou shalt see with thine own eyes and not
> through the eyes of others, and shalt know of thine own knowledge and not
> through the knowledge of thy neighbor. Ponder this in thy heart; how it
> behooveth thee to be. Verily justice is My gift to thee and the sign of My
> loving-kindness. Set it then before thine eyes.
> 
> (Bahá'u'lláh: Arabic Hidden Words, Page: 2)
> 
> The first teaching of Bahá'u'lláh is the duty incumbent upon
> all to
> investigate reality. What does it mean to investigate reality? It means
> that man must forget all hearsay and examine truth himself, for he does
> not
> know whether statements he hears are in accordance with reality or not.
> Wherever he finds truth or reality, he must hold to it, forsaking,
> discarding all else; for outside of reality there is naught but
> superstition and imagination. Reality or truth is one, yet there are
> many religious beliefs, denominations, creeds and differing opinions in
> the
> world today. Why should these differences exist? Because they do not
> investigate and examine the fundamental unity, which is one and
> unchangeable. If they seek reality itself, they will agree and be united;
> for reality is indivisible and not multiple. It is evident, therefore,
> that there is nothing of greater importance to mankind than the
> investigation of truth.
> (`Abdu'l-Bahá: Promulgation of
> Universal Peace*, Pages: 62-63)
> 
> The Investigation of truth, therefore, pertains to the search of knowing
> and understanding the reality of God and the Manifestations. What, then,
> are the requirements in this search process?
> 
> Bahá'u'lláh, in the Kitab-i-Iqan (pages 192-197), describes the conditions
> which qualifies a seeker who is in search of truth:
> 
> a. The seeker must cleanse and purify his heart of all acquired knowledge
> 
> b. At all times, he must put his trust in God, and detach himself from
> this
> 
> mortal world
> 
> c. He must not exalt himself above others
> 
> d. Be patient and resigned to the will of God
> 
> e. He should not engage in idle talk, and observe silence (i.e. avoid
> 
> backbiting)
> 
> f. Be content with little
> 
> g. He should commune with God at the start of every day
> 
> h. Show kindness
> 
> i. Forgive the sinful, and pray for remission of their sins
> 
> j. He should not hesitate to give up his life for his Beloved
> 
> k. Persevere, with all his heart, in the quest of his Beloved
> 
> The sincere and pure-hearted seeker pursues a path of acquiring knowledge
> (divine), so as to unravel the mysteries of the reality of God. We are
> encouraged to acquire knowledge and become educated in this mortal world,
> however, it is not this path of intellectual learning that leads us to
> God.
> The path of divine knowledge is the one the seeker travels along so as to
> attain closer access to God, which is the ultimate purpose for our being
> created. Attaining the Presence of God is possible only through knowing
> and understanding the Manifestations. The following words of Bahá'u'lláh
> are offered as a means of reflection:
> 
> We have decreed, O people, that the highest and last end of
> all learning be
> the recognition of Him Who is the Object of all knowledge; and yet, behold
> how ye have allowed your learning to shut you out, as by a veil, from Him
> Who is the Day Spring of this Light, through Whom every hidden thing hath
> been revealed. Could ye but discover the source whence the splendor of
> this utterance is diffused, ye would cast away the peoples of the world
> and
> all that they possess, and would draw nigh unto this most blessed Seat of
> glory.
> (Bahá'u'lláh: Gleanings, Page:
> 199)
> 
> In all the Divine Books the promise of the Divine Presence
> hath been
> explicitly recorded. By this Presence is meant the Presence of Him Who is
> the Dayspring of the signs, and the Dawning-Place of the clear tokens, and
> the Manifestation of the Excellent Names, and the Source of the
> attributes,
> of the true God, exalted be His glory. God in His Essence and in His own
> Self hath ever been unseen, inaccessible, and unknowable. By Presence,
> therefore, is meant the Presence of the One Who is His Viceregent amongst
> men. He, moreover, hath never had, nor hath He, any peer or likeness. For
> were He to have any peer or likeness, how could it then be demonstrated
> that His being is exalted above, and His essence sanctified from, all
> comparison and likeness? Briefly, there hath been revealed in the
> Kitab-i-Iqan (Book of Certitude) concerning the Presence and Revelation of
> God that which will suffice the fair-minded. We beseech Him - exalted be
> He
> - to aid every one to become the essence of truthfulness, and to draw nigh
> unto Him. He, verily, is the Lord of strength and power. No God is there
> but Him, the All-Hearing, the Lord of Utterance, the Almighty, the
> All-Praised.
> (Bahá'u'lláh: Epistle to the Son of the
> Wolf, Pages: 118-119)
> 
> Bahá'u'lláh also affirms that, in the spiritual realm, there is an
> "essential unity" between all the Manifestations of God. They all reveal
> the "Beauty of God", manifest His names and attributes, and give utterance
> to His Revelation. In this regard, He states:
> Were any of the all-embracing Manifestations of God to
> declare: "I am God", He, verily, speaketh the truth, and no
> doubt attacheth thereto. For it hath been repeatedly demonstrated
> that through their Revelation, their attributes and names, the
> Revelation of God, His names and His attributes, are made
> manifest in the world...
> While the Manifestations reveal the names and attributes of God and
> are the means by which humanity has access to the knowledge of God and His
> Revelation, Shoghi Effendi states that the Manifestations should "never
> ...
> be identified with that invisible Reality, the Essence of Divinity
> itself".
> (Bahá'u'lláh: Aqdas: Notes, Page:
> 233)
> 
> The endeavor of searching after truth, points the individual in the
> direction of seeking Divine knowledge. Bahá'u'lláh clearly states that we
> should not be dependent on our intellectual learning, or allow it to
> become a veil between us and the realities of God and His revelation. It
> is
> Divine knowledge that leads to finding truth about the reality of God and
> His Messengers. At one point, Bahá'u'lláh specifically directs this
> message
> to the learned amongst the Babi's. He tells them, also, not to contend
> with
> the Revealers of Divine Knowledge (Kitab-i-Iqan, pg. 248). This warning,
> however, must necessarily be adhered to by all of mankind, as each one is
> capable of establishing truth for himself.
> 
> When one engages in acquiring divine knowledge, the process inevitably
> involves the recognition and comprehension of our true reality, which is
> spiritual in essence. In order to better understand this recognition, the
> following question is examined:
> 
> 3. Why do we need to achieve this certitude?
> 
> In an attempt to answer this question, one has to acknowledge one of the
> reasons mankind was created. The ultimate purpose for being created is to
> know and to love God (this Divine knowledge is acquired through
> recognition
> and knowledge of the Manifestations), thereby working toward attaining His
> Presence. It is fundamentally important, therefore to know and understand
> the station and mission of the Messengers of God, as it relates to the
> spiritual education of humanity. While in this world, man is in need of
> developing and cultivating those spiritual qualities so as to function and
> progress (which is an infinite process) in the next world. The elements
> needed to function in the next world, must potentially be obtained here.
> These elements are divine qualities or attributes, which include
> spirituality, the knowledge and love of God, faith and assurance
> (certitude). Pursuing personal and selfish needs does not coincide with
> this objective. Abdu'l-Bahá tells us that doing thus, makes us less worthy
> than the animal, "sinking lower than the brute beasts". Man has been
> intended for a life far superior and worthy. Our quest is spiritual. The
> physical body disintergrates, whereas the spirit continues in its
> existence. In the words of Abdu'l-Bahá and Bahá'u'lláh:
> 
> Just as he prepared himself in the world of the matrix by
> acquiring forces
> necessary in this sphere of existence, so, likewise, the indispensable
> forces of the divine existence must be potentially attained in this world.
> 
> What is he in need of in the Kingdom which transcends
> the life and
> limitation of this mortal sphere? That world beyond is a world of sanctity
> and radiance; therefore, it is necessary that in this world he should
> acquire these divine attributes. In that world there is need of
> spirituality, faith, assurance, the knowledge and love of God. These he
> must attain in this world so that after his ascension from the earthly to
> the heavenly Kingdom he shall find all that is needful in that eternal
> life
> ready for him.
> (`Abdu'l-Bahá: Promulgation of Universal
> Peace*, Page: 226)
> 
> Live then the days of thy life, that are less than a fleeting
> moment, with
> thy mind stainless, thy heart unsullied, thy thoughts pure, and thy nature
> sanctified, so that, free and content, thou mayest put away this mortal
> frame, and repair unto the mystic paradise and abide in the eternal
> kingdom
> for evermore.
> (Bahá'u'lláh: Persian Hidden Words, Page:
> 44)
> 
> The All-loving God created man to radiate the Divine light and
> to illumine
> the world by his words, action and life. If he is without virtue he
> becomes no better than a mere animal, and an animal devoid of intelligence
> is a vile thing.
> (`Abdu'l-Bahá: Paris Talks*, Pages:
> 113-114)
> 
> "Thus I called creation into being". And when the sanctified
> souls rend asunder the veils of all earthly attachments and
> worldly conditions, and hasten to the stage of gazing on the
> beauty of the Divine Presence and are honoured by recognizing
> the Manifestation and are able to witness the splendour of God's
> Most Great Sign in their hearts, then will the purpose of
> creation, which is the knowledge of Him Who is the Eternal
> Truth, become manifest
> (Bahá'u'lláh: Aqdas: Notes,
> Page: 176)
> 
> Our spiritual progress in this world as well as the next, depends largely
> on our established faith, belief and assurance (certitude) in the
> Revelation Word of God sent to mankind through His Manifestations. Having
> acknowledged this fundamental truth, the following question is
> addressed:
> 
> 4. When is certitude achieved?
> 
> One of the first steps that has to be taken in order to achieve certitude,
> is to become detached from our material existence, and focus on our
> spiritual reality. We need to strive constantly, and with determination,
> to
> find assurance and certainty within the Revealed Word of God, thereby
> eliminating our doubts. Our devotion and love for God should lead us along
> a path of gaining closer acces to Him. The words of Bahá'u'lláh is offered
> in support of the above:
> 
> Only when the lamp of search, of earnest striving, of longing
> desire, of
> passionate devotion, of fervid love, of rapture, and ecstasy, is kindled
> within the seeker's heart, and the breeze of His loving-kindness is wafted
> upon his soul, will the darkness of error be dispelled, the mists of
> doubts
> and misgivings be dissipated, and the lights of knowledge and certitude
> envelop his being.
> (Bahá'u'lláh: Gleanings, Page:
> 267)
> 
> The next question which then follows is:
> 
> 5. What does the achievement of certitude do for mankind?
> 
> Bahá'u'lláh tells us that when we achieve certitude about the Revealed
> Word
> of God , we will be endowed with a 'new eye', 'a new ear', 'a new heart',
> and 'a new mind'. The heart, soul and spirit of man will be "awakened from
> its slumber". We will be able to distiguish between "truth and falsehood'.
> We will also discover "evidences of an everlasting Manifestation". There
> is
> no better illustration of words, other than that of Bahá'u'lláh's, with
> regard to the achievement of certitude:
> 
> At that hour will the Mystic Herald, bearing the joyful
> tidings of the
> Spirit, shine forth from the City of God resplendent as the morn, and,
> through the trumpet-blast of knowledge, will awaken the heart, the soul,
> and the spirit from the slumber of heedlessness. Then will the manifold
> favors and outpouring grace of the holy and everlasting Spirit confer such
> new life upon the seeker that he will find himself endowed with a new eye,
> a new ear, a new heart, and a new mind. He will contemplate the manifest
> signs of the universe, and will penetrate the hidden mysteries of the
> soul.
> Gazing with the eye of God, he will perceive within every atom a door
> that
> leadeth him to the stations of absolute certitude. He will discover in all
> things the mysteries of Divine Revelation, and the evidences of an
> everlasting Manifestation.
> 
> I swear by God! Were he that treadeth the path of
> guidance and
> seeketh to scale the heights of righteousness to attain unto this glorious
> and exalted station, he would inhale, at a distance of a thousand leagues,
> the fragrance of God, and would perceive the resplendent morn of a Divine
> guidance rising above the Day Spring of all things. Each and every thing,
> however small, would be to him a revelation, leading him to his Beloved,
> the Object of his quest. So great shall be the discernment of this seeker
> that he will discriminate between truth and falsehood, even as he doth
> distinguish the sun from shadow. If in the uttermost corners of the East
> the sweet savors of God be wafted, he will assuredly recognize and inhale
> their fragrance, even though he be dwelling in the uttermost ends of the
> West. He will, likewise, clearly distinguish all the signs of God - His
> wondrous utterances, His great works, and mighty deeds - from the doings,
> the words and ways of men, even as the jeweler who knoweth the gem from
> the
> stone, or the man who distinguisheth the spring from autumn, and heat from
> cold. When the channel of the human soul is cleansed of all worldly and
> impeding attachments, it will unfailingly perceive the breath of the
> Beloved across immeasurable distances, and will, led by its perfume,
> attain
> and enter the City of Certitude.
> (Bahá'u'lláh:
> Gleanings, Pages: 267-268)
> 
> Having addressed the above questions, I offer the following personal
> thoughts with regard to the central theme of Kitab-i-Iqan. This book is an
> excellent tool for teaching the Faith, particularly as it highlights and
> explains the fundamental verities that operate within Divine Revelation.
> Consequently, this leads to acknowledging the significance of progressive
> revelation, and the need for individual and independent investigation of
> truth. Accepting the Manifestation, however, is an initial step toward
> attaining the ultimate goal of knowing and loving God. As Bahá'ís, we too
> need certitude and conviction of Bahá'u'lláh's mission, as well as the
> individual responsibility that accompanies acceptance of Him and His
> Revelation. It is of fundamental importance that the progressive role of
> the Prophets, as our divine educators, is established in the hearts and
> minds of future generations, that perchance, mankind prepares for the
> recognition and acceptance of future Manifestations.
> 
> METADATA
> 
> Views17671 views since posted 1998-03; last edit 2012;
> 
> previous at archive.org.../skrenes_meaning_certitude;
> URLs changed in 2010, see archive.org.../bahai-library.org
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> — *Meaning and Significance of Certitude (Used by permission of the curator)*