A Khuṭba (Sermon) of the Bāb
delivered on approaching Medina in January 1845.
MOSQUE OF THE PROPHET IN MEDINA
Trans. Stephen Lambden (May 2008)
Last updated 31-03-2021.
INBMC 91:42-7
According to the Bab in his Khutba al-Jidda VII:8 he arrived in Medina on the 7th of Muḥarram = January 16th 1845. This was a place associated Muhammad during a month associated with the martyrdom of Imam Ḥusayn on 10th Muḥarram 61/ 680.
The Khuṭba (Sermon) nigh Medina of the Bāb
(January 1845).
Translation Stephen Lambden 2008-9
From INBMC 91: 42-7.
In the Name of God, the Merciful, the Compassionate
[1] Praise be to God Who hath testified unto His Essence (dhāt) through His Essence (dhāt). [2] No God is there except Him. [3] He generated (abd`a) His creation through His Logos-Command (amr). [4] No God is there except Him. [5] Aforetime did He consolidate for all things (aḥkam li-kulli shay’ qabl an), [closed] [sabl an] avenues [`modes of action’] (subul an) in the pathway of His mystery, [the way] unto God (fī minhāj sirrihi ilā Allāh) through a well-established Book (bi-kitāb muḥkam); by virtue, that is, of the letters of the Word of His Divine Unity (`alā aḥraf kalimat tawḥīdihi). [6] No God is there except Him.
[7] And He caused certitude to exist in all things (fī kulli shay’) by virtue of the Tablet of His Resolution [of Questions] (lawḥ ijābatihi) such that there is nothing that remained unresolved (sā’ir) through the Command of His Lord! [8] This such that He [one] might be firmly established upon the Throne of Love (`arsh al-maḥabba) [operating] on every level (fī kull sha`n) as accords with the proximity of His Countenance (tilqā’ wajhihi). [9] No God is there except Him.
[10] So exalted be God, the Unique (al-fard), the One (al-aḥad), the Living One (al-ḥayy), the Self-Subsisting (al-qayyūm). [11] This relative to all possible realms of existence (min sha`n al-mumkināt) through the gnosis of His Logos-Selves (`irfān anfusihā) and their depiction in all existent zones (waṣf al-mawjūdāt) and by virtue of the Gravitas of their inner Realities (`izz ḥaqā’iqihā).
[12] He indeed generated the Temple of the Divine Oneness (haykal al-aḥadiyya) in the persona of the creatures (dhawāt al-khalq) to the end that all existent human potentialities (al-dharrāt) might persevere in accordance with His Will through a vision of such realities…
