Kitāb-i Panj Sha`n (Book of the Five Modes) -Translations

 

کتاب پنج شأن 

Selected translations from

 the Kitāb-i Panj Sha`n (Book of the Five Modes)

of

Sayyid `Alī Muhammad, the Bāb (d. Tabriz, 1850 CE).

 

The first page of the Azalī-Bābī printed edition of the Kitāb-i Panj Sha`n which has sometimes questionable orthography and is is without voweling (like many autograph and other mss. of the writings of the Bāb). PDf.

Stephen Lambden UCMerced.

Translated 1980s +2006 - Last updated 09/06/06.

Under revison 2016-7.

 The Kitāb-i Panj Sha`n (= KPS) (The Book of the Five Modes [ or Grades]) is a fairly lengthy major work of the Bāb largely written largely in Arabic but with some (heavily Arabized) Persian sections making up 1/5th of the work. It is a very rich work existing in a large number of mss. copies dating from the 1850s. Its subject matter is representative of the last phrase of the thought and meditative devotional style of the Bāb.

 As is well-known, the Bāb divided his writings into categories, modes, grades or types (sha`n,  pl. shu`ūn).  He often spoke of a five-fold division (cf. the word Bāb has an abjad numerical value of 5) which, though it sometimes varies a little, often includes the following categories of revealed verses :

  • (1) Āyāt  = Qur’anic style verses;
  • (2) Munājāt = Devotional pieces, prayers, supplications;
  • (3) Khuṭbah = Sermons, Orations, Homilies /   or alternatively, 
  • (3) Suwar-i `ilmiyya = "Surahs expressive of divine knowledge”;
  • (4) Tafāsīr [sing. Tafsīr] = “Commentaries”, and
  • (5) Fārsī  =  Persian language revelations.

This pentadic (five-fold) configuration is clear from the Persian Bayān and other writings, especially Persian Bayan  III:17;  VI:1 and IX:2.  It is on account of this five-fold division of the Bāb’s writings that the Kitāb-i Panj Sha`n gets its name. Panj means “five” and  sha`n  (pl.  shu`ūn) means “mode”, “category”, “grade”, etc. The KPS and related works and compilations are sometimes also referred to by the slightly abbreviated Persian equivalent Shu'ūn-i khamsa  (= “Five Modes”). Volumes of works with this title can be found in mss. collections of the Bāb's writings existing in the British Museum [Library] ( Or. 5612 and Or. 6680), the Cambridge University Library (Browne Collection) and elsewhere (e.g. BBF.2 etc).

It is significant that the Bāb included Persian as one of the specific languages of revelation as, of course, did Baha'u'llah himself. Within Islam the only language of qur'anic revelation is Arabic. Although some foreign language items of vocabulary such as the Persian words  firdaws (Paradise) are found in the Qur'an,  many if not most Islamic scholars tended to play down the existence and/or importance of such loan words or items of non-Arabic qur'anic vocabulary. It was argued by Muslims in the light of authoritative hadith that Arabic is supreme and that it is the language of God most fit for the revelation of the Word of God.  The Bāb and Baha'u'llah added Persian to the Islamic Arabic language of revelation. An Indo-European language (Persian) was added to the Semitic (Arabic) language, rather like the Christian Bible which includes scripture in a Semitic (Hebrew-Aramaic) language (the Hebrew Bible, Tanakh) and an Indo-European language (Greek),  the Greek New Testament. 

 The Kitāb-i Panj Sha`n is a work that the Bāb began writing at  a very auspicious time,  at the beginning of the Bābī year seven  which falls in the spring  of the year 1850 CE.  More precisely he commenced  this work on the 1st of Bahā’  of the Badī` or Bābī (-Bahā’ī  ) year 7 (= 1850 )  which (in the Christian Gregorian calendar ) corresponds to the 19th of March 1850 CE  (= in the Islamic calendar to the 5th of Jumāda I  in the year 1266 AH). From this date onwards the Bāb wrote five Arabic-Persian grades daily in the name of specific  leading Bābī disciples (to whom specific groups were sent out) until 21st Jumada I (1266),  about 4 months before the martyrdom of the Bāb in Tabrīz (NW Iran) on July 9th 1850.  In communicating these daily revelations   for 17 days the result was 17x5 or 85 grades constituting a lengthy book of   over 500  pages. The  Kitāb-i Panj Sha`n was thus fairly  speedily  completed on the 4th of April 1850  or  21 Jumādā 1st 1266 AH,  about 4 months before the martyrdom of the Bāb in Tabrīz (NW Iran) on July 9th 1850. 

Though many unpublished often incomplete mss. of the Kitāb-i Panj Sha`n are known to exist, no compete critical edition has to date been produced.  Important   mss.  have not yet been collected together and compared with one another in order to obtain a  reliable or critical edition. The Azalī Bābī, only barely semi-critical printed edition dating to the 1960s, is not complete according to the Bāb’s own mss. description of  his planned  `Book of the Five Grades’. It contains twelve five-fold sections constituting (5 x12 = ) sixty  divisions and thus lacks twenty-five grades or modes (5X5) which he apparently actually revealed.  Something like a third of the KPS is absent from the Azali printed edition which is in part a pastiche from a variety of mss. 

The Kitāb-i Panj Sha`n  fast became a much beloved compendium of deep at times devotional or Dhikr-type revelations. It is full of richly meditative and rhythmic paragraphs as well as highly evocate theological materials. It is meant to be chanted and heard as well as intellectually experienced, being both meditative and rhapsodic as well as intellectually challenging  for the Bābi or Muslim and other readers. The KPS includes many theologically challenging paragraphs as well as bewilderingly complex mystical details. It also contains a large number of cryptic messianic references to the Bābī messiah man yuẓhir-uhu Allāh  (Him whom God shall make manifest”). The Bab championed the eternal continunity of divine guidance through theophanic manifestations of God. His interpretation of the qur'anic doctrine of the eschatological liqa'-Allah (Encounter with God) presupposed the personal Beautific vision of the Manifestation of God. His theology was uncompromisingly apophatic (without a directly knowable Godhead) through there was always room for the  cataphatic Being of locus of His Will (mashiyyat) centered in the divine Manifestation of God.

THE RECIPIENTS OF PENTADIC DIVISIONS OF THE KITAB-I PANJ SHA'N

 Several thought not all  of the seventeen major pentadic (five-fold) sections of the KPS appear to be most centrally related to a particular disciple of the Bāb. This was often someone who held a leading position in the Bābi religion in the period immediately prior its times of writing (1850). The Names of God focused upon in the five-fold sections of the KPS often relate closely to the theological identity of a given Bābī leader as is indicated by the abjad or numerical value of that persons name or title. It is not currently known with any certainty which specific Bābī disciples are alluded or addressed in each of  the 17 divisions of the KPS, the identity of only a proportion of them is tentatively known: exactly which persons are allusively indicated is either unknown or is disputed. It is not known for whom the opening section of the Kitab-i Panj Sha`n was written though this first Pentad perhaps might be especially  associated with the Bābī messiah figure man yuẓhiru-hu-Allāh  (Him whom God shall make Manifest) who may be alluded to as the Deity Most Divine or Supreme though subordinate Deity:

Revelation Mode (sha`n)  1 =  Āyāt (Arabic verses)

[1]

 بسم الله الاءله الاءله

 اننی انا الله لا اله الا انا الاءله الاءله

 In the Name of God, the Deity Most Divine (al-a'lah), the Supreme Deity (al-a'lah).

I, verily am God, no God is there except Me, the Deity Most Divine (al-a'lah), the Supreme Godhead (al-a'lah).

  [2]

 

In the Name of God, the Deity Most Divine (al-a'lah), the Supreme Deity (al-a'lah).

Through God is God (bi-Allāh Allāh), the Deity Most Divine (al-a'lah), the Supreme Godhead (al-a'lah).

 

[3]

 

In the Name of God, the Deified, the Deified. 

God, no God is there except Him, the Deity Most Divine, the Supreme Deity.

 

[4] God, no God is there except Him, the Deified, the Deified. God, no God is there except Him, the Deity Generative of the twin Deities (al-ilāhān). [5] God, no God is there except Him, the Deity Generative of the Deity Generated. Unto God indeed, unto Him [alone]  are these dual Deities of the heavens and of the earth and what lieth between them. [6] And God is a Deity, Supremely Divine is His Divinity. And before God is His Divinity Doubly Divine throughout the heavens and the earth and what lieth between them. [7] And God is a Deity Doubly Divine,  a Deity Generative of Deity Deified. And before God is the King of the Sovereignty of His Divinity throughout the heavens and the earth and what lieth between them. And God is a Deity Generative of Deity Deified.

[8]

Say: God is a Deity beyond every possessor of  Divinity.

It would prove impossible for any soul to estimate the extent of His abstraction beyond the King of the Sovereign of His Divinity be they in the heavens or on the earth or [located in] what lieth betwixt them. [This in that] He hath ever been a Supreme Deity, One [incomparably]  Divine, Divine.

[9]

Say: God is a Supreme Deity! 

So trust [ye then] the Locus of Deification! It would prove impossible for any soul to estimate the extent of His abstraction beyond the Deity of those Doubly Divine in  [their] Divinity be they in the heavens or on the earth or [located in] what lieth betwixt them. [This in that] He hath ever been a Supreme Deity, One [incomparably]  Divine, Deified.

 

[10] Glorified be Thou, O my God! Thou art indeed One Doubly Divine throughout the heavens and the earth and whatsoever lieth betwixt them. This to the end that He might indeed bestow Divinity upon whomsoever Thou willeth and cause to be divested thereof whomsoever Thou willeth. [11] And to the end [that Though might] cause to be elevated whomoever Thou willeth and might cause to descend whomsover Thou willeth. And to the end [that Though might] render victorious whomoever Thou willeth and cause to be abandoned whomsoever Thou willeth.  [12] And to the end [that Though might] empower whomoever Thou willeth and might cause to slip whomsover Thou willeth. [13] And to the end [that Though might] make wealthy whomoever Thou willeth and cause to be impoverished whomsoever Thou willeth for in Thy grasp are the Kingdoms of all things. Thou createst whatsoever Thou willest through a Command on Thy part for Thou, verily, art Powerful over all things.

[14]

Glorified be Thou, O my God!

Thou art indeed One Doubly Divine although not with aught  betwixt, This that Thou might indeed bestow the Cause (al-amr) upon whomsoever Thou willeth and cause to be sent down  against the Cause (al-amr) whomsoever Thou willeth. [15] And Thou do indeed cause to be elevated whomsoever Thou willeth and cause to descend whomsoever Thou willeth. And Thou  do indeed render victorious whomsoever Thou willeth and do cause to be abandoned whomsoever Thou willeth. [16] And  Thou do indeed make [independently] wealthy whomoever Thou willeth and cause to be impoverished whomsoever Thou willeth. Thou do indeed empower whomsoever Thou willeth and  do assuredly cause to slip whomsoever Thou willeth for in Thy grasp are the kingdoms of all things. Thou createst whatsoever Thou willest through a Command on Thy part for Thou, verily, art   a Divinity Divine through Thy Deification.

[17]

Say: O my God!

Thou, Thou  art indeed a Deity relative to Double Divinities for such do indeed serve Thee be they in the heavens or upon the earth or within what lieth between these twain. And such also do indeed prostrate before Thee, as exist within the Kingdom of the Cause and of the Creation (malakut al-amr wa'l-amr) as well as what is other than these two realities for Thou, verily, art Well-Informed of all things.

[18]

Say: O my God!

Thou, Thou  art indeed a Deity [throughout] the heavens and the earth and whatsoever lieth between these twain. This that Thou might indeed plant the Tree of Affirmation (shajarat al-ithbāt) throughout all that Thou hast created and will [in future] create through Thy [Logos-] Command. This for the [eschatological] Day whereon there shall indeed be made manifest the Manifestation of Thy Logos-Self (mazhar nafsika) that all might assuredly come to faith in Him, attain certitude then fall down prostrate betwixt His hands.

[19]

Say: God is a Deity beyond every possessor of Divinity.

It would prove impossible that any soul, even though they be outside of the heavens and of the earth or what lieth betwixt these twain, to become abstracted from Him, from the Double Divinity of His Divinization. He, verily, was a Deity Divinized through Him. 

[20] This is a Book from God unto man yuẓhiru-hu Allāh (Him whom God shall make manifest) for He, verily, no God is there save I Myself, the Deity Generative of Double Deity.

[21] I did indeed make the Primary element of every religion the word  lā ilāha ilā Allāh  لا اله الا الله  (= There is no Deity but God). [22] This perchance those who were given the Book on the [eschatologial] Day of Thy theophany in the shadow of Thine Own Logos-Self , might stand confirmed to the degree that they constitute the primary loci of affirmation in the Book of God and are of such as are immovably constant (al-thābitun) [therein].  [23] And such as veil themselves from Thee at the moment of Thy [coming] theophany [manifestation] (zuhur),  even if they combine so as to achieve the [abjad] numerical value of "all things" (= 361), will in no wise have their unity (tawhid) avail them of aught before God their Lord. 

[24]

ان يا كل شيیءِ

Say: O [Bābī] Pleroma!  (kulli shay' = lit. "Everything")!

Will ye not then fear God? for I, verily, I am indeed God, no God is there except I Myself. I shall never be comprehended by anyone aside from Mine Own Self for whomsoever desirseth that they might comprehend Me, let  such persons rather comprehend [the messianic ] man yuẓhiru-hu Allah (Him whom God shall make manifest). Such is indeed the Path (sirat) which is inscrutable, elusive. [25] And I, verily, I am indeed God, no God is there except Me. It is impossible that I should in any way be seen. And whoso desireth that they might vision me then let them rather attempt to vision [the messianic] man yuẓhiru-hu Allah (Him whom God shall make manifest). Such is indeed the Path (ṣirāṭ) which is Inscrutable, Elusive. [26] And I, verily, I am indeed God, no God is there except Me. It is impossible that anyone in any way comprehend Me. And whoso desireth that they might fathom I, Myself, 

let them rather attempt to comprehend [the messianic] man yuẓhiru-hu Allah (Him whom God shall make manifest) for such assuredly constituteth the Book (kitab) which is Towering in Lofty Heights (mashtamikh), Lofty indeed (shamīkh).

[27] And I, verily, I am indeed God, no God is there except Me. It is impossible that anyone befittingly love Me. Whoso desireth that they might love Me,  let them rather attempt to love [the messianic]man yuẓhiru-hu Allah (Him whom God shall make manifest) for such is indeed the Path (ṣirāṭ) which is Luxorious (mubtadhikh),  Splendid (badhīkh).

[28]

اننی انا ا لله لا اله الا انا لن يسمع ذكری من احد ان اراد ان يسمع ذكری فليسمعن ذكر من يظهره الله

ان هذا صراط مبتهی بهی

And I, verily, I am indeed God, no God is there except Me. None one is capable of hearkening unto My Remembrance. Whoso desireth that they might hearken unto My Remembrance, let them rather hearken out for the mention [remembrance] of [the messianic] man yuẓhiru-hu Allah (Him whom God shall make manifest) for such is indeed the Path (ṣirāṭ) which is Radiantly Splendid (mubtahiyy),  Luminous (bahiyy). [29] And I, verily, I am indeed God, no God is there except Me. Nothing is capable of befittingly uniting with Me! Whoso desireth that they might unite with Me,  such shall never in any way be associated with [the messianic Reality] of man yuẓhiru-hu Allah (Him whom God shall make manifest) for such is indeed the Ultimately Real Path (ṣirāṭ ḥaqq), Sublime (mujtalal), Weighty (jalīl). [30] And I, verily, I am indeed God, no God is there except Me. It is impossible that anyone should befittingly love Me. Whoso desireth that they might love Me,  let them rather attempt to love [the messianic]  man yuẓhiru-hu Allah (Him whom God shall make manifest) on the Day of His Theophany [Manifestation] (ẓuhūr) for such is indeed the Ultimately Real Path (ṣirāṭ ḥaqq) which is  Beauteous (mujtamal), Beautiful (jamīl). [31] And I, verily, I am indeed God, no God is there except Me. It is impossible that anyone should befittingly sanctify Me. Whoso desireth that they might sanctify Me,  let them rather attempt to laud [praise] [the messianic] man yuẓhiru-hu Allah (Him whom God shall make manifest) during the Days of His Theophany [Manifestation] (ẓuhūr) for such is indeed  the Ultimately Real Path (ṣirāṭ ḥaqq) which is Supremely Elevated (mu`atazam),  Mighty (`azim). [32] And I, verily, I am indeed God, no God is there except Me. It is impossible that anyone should befittingly comprehend Me even if they obey Me. Whoso desireth that they might  obey Me,  let them rather attempt to  obey  [the messianic] man yuẓhiru-hu Allah (Him whom God shall make manifest) for such is indeed  the Ultimately Real Path (ṣirāṭ ḥaqq) which is Utterly Luminous (muntanawwir),  Illuminated (nuwiyyar). [33] And I, verily, I am indeed God, no God is there except Me. It is impossible that anyone should befittingly magnify Me. Whoso desireth that they might   magnify Me,  let them rather attempt to magnify [the messianic] man yuẓhiru-hu Allah (Him whom God shall make manifest) for such is indeed  the Ultimately Real Path (ṣirāṭ ḥaqq) which is  Magnificent (muta`aziz),  Mighty (`azīz).

[34] And I, verily, I am indeed God, no God is there except Me. I was One Hidden (ghayb an), Eternal (azal an), Pre-Existent (qadīman), without Beginning, without [Engendered] Being (kawn), Self-Subsistent (qayyūman), Inaccessible (mumtani` an) and Ancient of Days (qadīman ). Everything that hath been related unto that Logos-Personna [Divine Self] (nafs) is [assuredly] related unto [the messianic] man yuẓhiru-hu Allah (Him whom God shall make manifest) as thou would indeed know [if thou were truly aware]. [35] And I, verily, I was from the beginning which hath no beginning even unto the end which hath no end, One supremely sanctified in [My] Logos-Personna [Divine Self] (nafs) from everything. None was able in any respect to comprehend Me whether existing in the heavens, upon the earth or [within] what lieth betwixt these twain. [36] And I, verily, I am the Unique (al-farḍ), the Inaccessible (al-mumtani`), the Elevated (al-rafī`).  Whatsoever I did fashion was in accordance with whatsoever I created from the Beginning unto the End, was an expression of My Bounty (faḍlī) perchance such as were given the Bayān might attain the [messianic] presence and prostrate themselves before man yuẓhiru-hu Allah (Him whom God shall make manifest).  

[37]

O [Bābī] Pleroma! 

(kulli shay' = lit. "Everything")

Should  thou desire to befittingly praise Me to the requisite degree,  then know that I did in no wise create thee, provide for thee, cause thee to die and enliven thee save that thou might give abundant praise to [the messianic] man yuẓhiru-hu Allāh (Him whom God shall make manifest). Such is what does indeed cause union with Me. [38] And I, verily, I am One Given to Hearing (al-samā`a), the One Proximate (qarīb). If thou desire that thou might befittingly acknowledge My Sovereignty over everythingthen thou should give due Sovereignty to [the messianic] man yuẓhiru-hu Allāh (Him whom God shall make manifest).  Such is what causes union with Me. [39] And I, verily, I was indeed One Sovereign  (al-malāk an), Independent of all things (qhanī an), this from the Beginning which hath no Beginning even unto this very moment ! Everyone who desires that they might befittingly know the Logos-Personna (nafs) of My creation [should know that] a Throne (`arsh) hath been selected, before which and through which I was transfigured [self-manifested]. This such that there was manifest before Him [God] verses (āyāt an), expositions (bayyināt an) the [like of which] all the worlds are incapable of producing. This such that thou might assuredly bear witness that He, verily, no God is there save I Myself, the Help in Peril, the Self-Subsisting. [40] And I, verily, I was neither Pristine (sādhij an) nor Camphor-White (kāfūr an), nor [was I reckoned] among the jewels [selected] for clarity yet all that which was sent down respecting the Names (al-asmā') [through me] was cast upon [the messianic] man yuẓhiru-hu Allāh  (Him whom God shall make manifest) perchance through these [Names] thou might come to be unified with Him. I did not create a single thing but for the sake of [attaining to this] My Divine Unity (tawḥīdī).

[41]

ان يا كل شيیءِ

 Say: O [Bābī] Pleroma! 

(kulli shay' = lit. "Everything")

Do ye proclaim [the Divine] Oneness yet fail to appreciate that this Word [is expressed in] "there is no God, but God"? In its shadow are whomsoever are not for [well-disposed towards the messianic] man yuẓhiru-hu Allāh  (Him whom God shall make manifest). [Such are numbered among] those who shall pass into oblivion (fāniyyūn)! And whomsoever remain [enthusiastic] for [the messianic figure] man yuẓhiru-hu Allāh (Him whom God shall make manifest) until the ultimate resurrection (qiyamat al-ukhrā), are [numbered] among such as pass into eternal subsistence [with God] (bāqiyyūn). [42] Should thou have sovereignty established over all on earth [yet it be] in an adamantine ["diamond"]  (almās) [fashion] it would be bereft of justice (`adl). [If such were the case] there would never be realized for thee the Theophany [Manifestation] of the [Divine] Logos-Personna through His Utterance "There is no God but God" (lā ilāha illa Allāh). [43] Should the foregoing be the case God would in no wise bestow [this theophany] upon all the worlds. Never would God bestow this! In no wise would God bestow this! Neither would anyone among His servants! In no wise would any of His servants accomplish this. God would in this instance never bestow this Straight Path of God (ṣiraṭ Allāh) throughout the heavens and the earth or what lieth betwixt these twain. [44] Everything that was decreed in every religion (din) was essentially for the purpose of establishing that Utterance [Word] (= "There is no God but God) but thou art veiled from the secret of this matter [Cause] (sirr al-amr). At this moment should all upon the earth in their various languages give voice to [this testimony] "There is no God but God (lā ilāha illa Allāh) and the Essence of the Seven Letters (dhāt ḥurūf al-sab`a =  `Ali = 3 Muhammad = 4 = 7 letters = the Bāb) is the [messianic] Proof of God (hujjat Allāh)". Yet are all veiled from its significance, save, that is, such as were given the Bayān. The latter are established within the shadow of [the Letters of] Affirmation (al-ithbāt).

[45]

قل

Say unto such as were given the Bayān!

Should ye follow all that was revealed in the Bayān yet be veiled on the Day of Resurrection from [the messianic figure] man yuẓhiru-hu Allāh  (Him whom God shall make manifest) such that ye fail to utter [the phrase] `There is no God but God' and fail to [proclaim] "In the Name of the [new] Cause (al-amr) for all of the [two] worlds", then [fail to come to faith] at the moment when you hearken unto the Manifestation of the True One (ẓuhūr al-ḥaqq) -- only following Him perchance thou might be assured within thyself of entering into [Paradise] with all thine actions suggesting firmness -- in consequence thou shalt assuredly be cast out [disavowed].

[46] With that [messianic figure] man yuẓhiru-hu Allāh  (Him whom God shall make manifest) are expository verses (āyāt bayyināt) the [like of which] all the worlds are incapable of producing. [47] All the [Divine] Names (al-asmā') were assuredly created for the sake of that Logos-Word (kalimat) even if only a few come to [true] remembrance [of Him]. All the [Divine] Decrees (al-aḥkam) were assuredly stipulated for the sake of that Decree [ḥukm] even if only a few come to [true] comprehension. [48] I, verily, I am indeed God! No God is there except Me. I did indeed make all  such as failed to enter into the [religion of ] the Bayān to be [accounted] in the [antecedent] Logos-Personna (fī'l-nafs). And We assuredly rendered them all non-existent through My Command (bi-amrī). We were indeed a Being supremely Powerful above that [antecedent Logos-Personna]. [49] And We assuredly enabled all who entered into the [religion of the] Bayān to be established in the shadow of Affirmation (ẓill al-ithbāt) up until the Day of  My Theophany (yawm ẓuhūrī). Such are indeed in the shadow of Affirmation (ẓill al-ithbāt) if, that is, at the moment of My theophany, they express faith in Me and in My verses. Otherwise, We shall assuredly cause them to remain within the [antecedent] Logos-Personna (fī'l-nafs) such that they will assuredly be consigned unto Hellfire (al-nār). 

[50]

O My servants!

ان يا عبادی

Be ye pious in the fear of God!  This that thou might attain the [two] Riḍwāns ("Paradises") (riḍwānayn), a portion of this Utterance [Word] (al-kalimat) [established] in thy life that thou might be safeguarded from [spiritual] nullification (al-fanā'). [51] Do ye not observe (O My servants) such as were accorded a considerable portion on earth, how they go unmentioned by anyone. If thou were to perceive the reality respecting them [thou would perceive that] they are to be taken away and [spiritually] annihilated for this is indeed their Hellfire (al-nār) within their lives and thy Riḍwān ("Paradise") in thy life. Thou would, If thou become suitably worthy within thy selves, observe this very phenomenon. [52] So thou [O My servants], should thou fail to declare "There is no God but God", God will write down for thee at this very moment certain [spiritual] annihilation for thy selves. And if thou are not suitably nullified [through fanā'] [at this time] and there be manifest the Truth (al-ḥaqq) or the calumny of the Truth (idlā' al-ḥaqq), He will assuredly cause thy [mystical] death. Such is indeed the suitable estate of that [antecedent] Logos-Personna (al-nafs) within thy selves.

[53]

So [O My servants!]

How is it that ye fail to exhibit the pious fear of God and refuse to utter the statement [Word] (kalimat) "There is no God but God" (lā ilāha illā Allāh)?  If, however, thou become associated with the Remembrance of the Messenger [of God] (bi-dhikr al-rasūl) during every theophanic era (ẓuhūr) in line with what was ordained by the Messenger [of God] (al-rasūl), thou will of a certainly, be safeguarded. Otherwise all shall [remain] in their religion (din), uttering that  [credal] statement [word] (kalimat) and, believing in their Prophet; having both faith and certainty. Yet, should they become veiled from the subsequent theophanic Manifestation (ẓuhūr al-akhir) the former theophanic Manifestation would find no use for them. [54] And if such persons remain loyal within their religion (dīn) this is the first stage on the path of their religion (ṣirāṭ fī dīnikum)  [if, that is] they believe in God and in His [revealed] verses. Such faith is generated from the moment of coming to hear [about it] when there would be heard one uttering [the statement], `He, verily, no God is there except I, Myself, with expository verses which none in all the worlds can  replicate'. Of a certainty should ye turn towards Him.

[55] And if this [claim] comes from One about whom thou hast supplicated from the beginning which hath no beginning until the end which hath no end, this is [the messianic figure] man yuẓhiru-hu Allāh  (Him whom God shall make manifest). [56] Do ye not love that ye should believe and be certain about God, thy Lord? Say: Yea indeed! I am totally active in this respect.

[57] So be ye detached from all things and cleave steadfastly to this [Babi Reality]. If He enables thee to benefit thereby then thou should at least ponder thereon. [58] And if thou should disavow thy religion thou would not be enabled to benefit before God even [to the extent of ] a mustard seed. And if thou come to faith and certitude at the commencement of thy religion, thou should annihilate thy [lower] selves through thine own worthiness before God, [such that] thy Lord doth indeed annihilate thee if thou should be reckoned among the true religionists. [59] If such as were given the Injil (Evangelion = Gospel[s]= Christians) had acknowledged the Oneness of God, their Lord the moment that Muhammad, the Messnger of God, came unto them, they would have thereby annihilated their [lower] selves and thus have enabled their [true] selves to enter into the shadow of affirmation (ẓill al-ithbāt). [60] But since they failed to acknowledge the Oneness of God, their Lord,  their notion of the Divine Oneness (tawhid) did not benefit them in their [pursuit of] their [Christian] religion..

 

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