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.
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
Translation Stephen Lambden 2008-9
From INBMC 91: 42-7.
In the Name of God, the Merciful, the Compassionate
 Praise be to God Who hath testified unto His Essence (dhāt) through His Essence (dhāt).  No God is there except Him.  He generated (abd`a) His creation through His Logos-Command (amr).  No God is there except Him.  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).  No God is there except Him.
 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!  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).  No God is there except Him.
 So exalted be God, the Unique (al-fard), the One (al-aḥad), the Living One (al-ḥayy), the Self-Subsisting (al-qayyūm).  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).
 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…