About: The Arabic Bayan was translated by A.L.M. Nicolas and published in French in 1905. The original text was written in Arabic by the Báb in the mountain fortress of Maku in Adhirbayjan, between July 1847 and April 1848. In 1980, Peter Terry completed a translation of the entire work, lightly annotated and typed on a manual typewriter. He was advised not to publish it as long as the Kitab-i-Aqdas of Bahá'u'lláh had not been issued in a translation along with copious annotations and cross-references to other Bahá'í books. He sent photocopies of the translation to various interested parties and one of them scanned and posted it to h-bahai. However, the version on h-bahai is missing several pages, which are here inserted, making this copy complete. [-P. T., 2015]
Contents
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OCR text
Translation into English of Nicolas'
French translation and notes of Mirza Siyyid 'Ali Muhammad Shirazi
the Bab's Bayan Arabe originally written in Arabic
PREFACE (written & compiled by Nicolas)
Sometimes there occur, in the Eurcpean (literature of) criticism, bizarre
Vier,onena t'aat treat certain spoecial points of oriental literature and
disconcert b7 their stranzeness. The most unlooked for of these pllenomena
is certainly him of whom it is given us for quite some time to be the tes-
timonies and who consists of refusing with the Anglo-Saxons the title or
Sufi to Khayyam, to bracket him, with the wench School, by the name of
'Ali Mul.1a7nad the Bab, who was however, in his life, the inveterate
enemy of this sect. Audi urhcse entire Alootrine is in flagrant opposition with
oriental parneism. Thii result is made to stu-pify whoever knows Persia
a little an:±1. knows le,at a Sufi is what a Babi was, what a Bahá'í or an
Azali can be.
It is moreover :76t-tite first -.E.tiLture run by the 3ab iiEurope, should
say in France. _5ingularl'ortune of being--on the whole force--
enregir:ented by 4.-deGobirieau, by the students of Yulla Sadra. The pro-
fessor and the student should have been stronsly. scandalized, but they said
nothinc, and for a reason.
I,:hayyan can not interest-an here1 or we would occupy ourselies timely
re-establis-_inr under his true day the ph-yso7nomy so curious and so expres-
sive of the here of S!lirazi arid, to do this, after a few preliminary reflect-
ions, we will leave him to speak; he will make use of it, I like to believe,
in a fashion as to conTIstely enlinten Us upon his ideas and upon be-
liefs.
encountered in Europe t11-_-ee accusations against the 3ab. First: it is
said taat he is Sufi; lAcond: he is accused of preachinr the incarnation;
Third: it is affirmed that he fo7bids the study of the sciences to his fol-
lovers. 2
I
B..-.13 and Sufism
In that Siyyid 'Ali Huhanmad claims to ernlain the inner sense of the
I, "-. •
zee _!i7nity and Wine" in the Persian poets.
2_
will reply at te sane tine andby one simple citation to the
o' Gob4rePu.
4YAI7 1,---4,ABE: 2
2urlan, it does not follow that he shared the doctrines of the Masnavi, of
the Mant47 vot-Tair and of all of the works which have a mystical character;
i- that he affix= that we encounter God or that we carry His Elances, it
does not follow that he is pantheistic, for that is an affirnatioo which
we encounter even in Catholicism, as soon as we want to prove the existence
of God; (the) affirmation which is contained in the formula "in the work
one knowa t'oe artisan"; in that he recomme:-ols to free oneself fron all that
exists in orer to discooer "the sea of knowinonese and to find God all
exists in orer to discooer "the sea of knowinonese and to find God all
over, we are not obligated to class him with the Sufis, no more than anon
the solitariec of the Thebaide; in-that he emplo::s a vocabulary that we
have more the habit of encounterin2-in the books of the mystics, the fault
of regdin the work _of the Sloizi orthodoxy, it does not follow that this
vocabulary is has the same sense + 'f the same value for these ones and for
the others; in that finally the 3ab-has recourse to talismanics, he should
not be contiored with'this or that sect of passed times: inasmuch as the
use he makes theraof is contrary to that which was made then, the conclusions
which he draws thereffon ire inr:'.eed2-different from those arrived at usually.
really do not ti-link that we can-Aphold that Saint John was a Muslim be-
. really do not ti-link that we can-Aphold that Saint John was a Muslim be-
uaticie he givee the e7mbol of the East in his Apocalypse.
All of that is certainly very superficial and and provenes for the most
part fron hastiness to judge before knowing well. The Bab tells us mean-
while someolace: "To know_my thinki well ±t xz one must read my works
from one end to the-other."
The great inconvenience is thattim error is unleashed and can make its way
in the world notwithstanding V-lat-the Bab wrote to Mirza Brian Vaciaye Nizar
at Tsfahan.
"Upon the subfezt of that which you had said in your letter relative to what
men had diverged (from) my subject and that certain even had said about me
unbecomin- things: there is no doubt that the greater part of men give them
selves their own passions as God, for they speak in conformity with that
whichtheir passions dictate to them. Soon God will chastise then because
of the had works they accomplish. But this state, this nanner of being of
men is not an extraordinary thing, for in all times there have been men to
accuse wronz;ly their God of lyinE. Look at the Christians how they accuse
God of lying when they say that He is only one of the three persons of the
Trinity! See the crews who say that Qzvir is the son of God.2"
1Orl rage 200 of m7 manuscript of the Surab Tawhid.
2.1Te e.h doe: not seer. here to be very partisan of the dogma of incarnation.
B1,-YAN AR /L=4 3
In tre 3.isalaahabive, the Bab replies hinself, in this sense, to one of
his disciples, Djavad, who seems to have floated indecisively between the
the nee revelatior, and the Kiiimmxtimix contrary affirmations of the ortho-
do:: sects. T-is Djavec must certainty have been a Sufi before becc_7limE Sabi
beg se he hafi a murshid.1 This =rebid had riven hi verses fabricated by
hi=self to rive him the opportunity to conpare then ieit tnose of Siyyid 'Ali
-mem
Dlevad. pc-erfully e5abarrassed, did not find a manner sim:pler than to send
these verses to the ?ab, who replied:
"C Djavad! You have sent towards me black ink in these papers that you have
had me te3:e from someone who wants to guide2 men towards the secret of truth.
"O Djavad: Fear the order of sod! In truth the universal promise arrives
at thedaz, of the separation.3"- "Iritruth! Your murshid did not know me an:1
did not see me. If he had an andication of that whic1-. God has thrown into
my hetand that in-truth SE" 'WAS EMOCHING FOR TEE PURE TRUTH, he would not
:lave placed these 34-ing words opposite verses. I swear by Him who has my biing
in between His hEinds, Xe vho iii Xis treatise has written that ER has brought
verses similar to mine own, ass-pronounced words which are an absolute lie,
an accusat6nn araiaat God, an affirrlation without basis. speed yourself frog
the lie of THOSI PECPUE THE ttIORDS-WEICH COME OUT OF THEIR MOUTHS are far from
their ra--Jcs..' They s2eal: only to say lies.
"It would teem that you re-et that those ones6 do not give their faith!
Know, that in truth, violence is the salary of the violent and the malediction
of God attains the liens.
11...If you" give as testimony the macerations in the way of God and the
attraction of God, in truth! God has the power to brim, the slave to the high-
est gralltridI de nee of existence in nese macerations, without this attraction,8
1VursLlid is a tennical term to indicate the chief, the spiritual director,
the pin, he rho guides in the lanes of conscioasness. This term is exclusive-
ly employed to des:LET:ate a Sufi chief.
wHo wises to guide men towards the secret of truth is the Sufi spiritual
Ehief, the murshid.
Of the rood with the bad, it is the day of judgement.
4Th❑se people. One may remark that the Bab speaks here of a r=rshid, a Sufi,
and that generally he says 'those people' to mean 'the Sufis'.
ihey.r are 11:7pocrites. Same observation as next to last note.
7He addresses hinself here to the murshid.
This is the very necation of Sufism which exacts from its aepte the "auq"
mercy, theattraction of God and the Riazat.
fc: C does what He leds'eee, in the manner which He wishes. Know in trutL,
that the honor of these maeeretione, of teleee attractims is not except be-
ceeee ef (its) arrival at tee degree of lencreledee of the essence.1 Thous, if ,
Gee, nakee someone arrive at this degree without these two means, He does not
ha-e need of them. If you say that the test; pony is in the love of God, in
the ivine secret, in the eteeeal for and the divine lie t, in the form out-
side of the human material peee of bad qualities, in the attributes of saint-
hood(saintli_rees), in the manifestetions Viliee subsist by themeelves, in the
ai4s of this low world, in Vle. =ajsztr of the other, in that God created with-
out finish and vitbont fie,4e'--, in tr1ath God has testified to me that all of
that exit ir me. Eecey hasi verity (essence), every arrival at the
end has a divine ligt._ Now you, today, you know that those who are like you
from the Ourefa2 And the others, all make claim to this deGree (of the love
of God) and menairtile tae ferezefear:each other. It is the same for the peo-
ple of t-:le Chereet.
If we continue a little the realiit of this very lone response we will see
enrich are the secte free: Thick the-Ral, separates himself absolutely: "If some-
one does rebt drir2:eof tIis water, .$ ~s he, for hill there is no (longer wee)
delight in the Unity, he 'has no loneer any route in the rank of the Nudity.
In truth the most part of, the rehriglimahl.meeichdhiin and Sadrayin4and Elay-
in5ulama, their feet have slipped in the explication cf this world. They have
been nietaLet: the radiation cf the essence upon the existences they have taeen
it for the ter:- being of the essence. It is qhy they LIE when they say that
truthc are fixed in the essence.' And this lie they have said it to eeta-.
the science of God. They na:re:Vlat the Truth of existence is simple fo
estanis!e the causalit: of the essence; and they speak of the relition between
the essence and t_e acts and attributes, they speak of the unity of existence
Feteen the Creator and the created. But, all of that is not, for the -people
belie;- are worth nothinc by t:eenselves: new negation of Sufism.
2Aref, Ourefa: words that serve to deEignete exclusively the Sufis: Irfan: Sufise.
Te orthodox, those who follow the pure doctrine of the Shi'i Church.
Lie partisans of fulls Sadra of whom the Bel: is not a party notvithstandine
cle%at has been said.
pertisanzz of Heleim Elalei, If "their feet have slid" it in that they have
seen ristakeL. Can we admit that the Bab is saying "this sect is mistaken and
e.:] tot a party to it." Is it not true that in so far as he affirms that its
is leistaken, he affirms that he is not a party to it. From that he is neither
of the sect of Hel:im Elahi, nor from that of Mullet Sadra.
BAYAr ARI-13Z:
of Goi, but absolute association, for Go71 was in the know before the existence
of everytins, az well az, he WBZ alive. 1r the same why that God does not
have need in his life fo:- t;le existence o."' another besides Eimself, He does
not haee nee:: in his kuol:ledoe oe the existence of the object of knowled.Te:
in trot:. essence does not conjugate with anythin.1 In truth, the cause
of the continenoies is one creation of God, ltd it is the Will. God created
this Will in itself without a fire coming to him from the divine essence: He
created all of the existences by the intermediary of this Will and this Will
always tells2 Eis owu ahe demonstrates nothing but His essence. In
the contingencies there is not a single verse which demonstrates the essence
of God, for TF1E 72-= OF GOD ALIENATES ALL OF TEE C,0177134GENCS FROM HIS KNOW-
LEDGE AND 11:17 73.3:..-II OF-GODREND..SRS TIPOSSITZ THE CC*7'..1=TISIOT: OF ALL OP
TE2 ZE,4 Tia. In trutIA the relation of the Will with God is like that of
3 -
the house wito the r-e.preme being.-:"This relation is a relation of honor for
the oreatire, but not-for the essene, for God is pure■..etc."
it is impossitle to speak in a more distinct manner, more precise and more
anti-Sufi.
If that did not suffice, that one- listento the Sab again in the Surah AC
(Surah to the u? ate) whieo is dated from the fifth year of the manifestation:
"Today there are five years that he _has cried in his loudest voice, 'Come to
me! Come to 'De! Nut by tllou,:ht, not b: imagination, not by the Sufi savings,
not by the infidel's'wordz! In truth! It is I the Knowing in the certain
truth ►ith the hif-,est arguments."
And finally occoetting even more precise. Under the number 22 of the Response
to the questions of 12im who has made 'hijra towards God, S.E. Mulla Ahmad, who
is found on pae 102 of copy of the Surah Tawhid I read: "And if I ask all
of the people of the earth or the subject of the reason of their fallen, they
can say nothinC if it is not in the end of counting, their response returns
to the book which confirms their religion. That which they will comprehend
in the end if they. co .prebend it since the beginning, they will be happy in
the war of their Lord, an will thank their God because of what He has given
then in His benevole=e. An.-1 those ones, night and day, prostrate themselves
before Goy' aril:1 ask am]-: pardon, o my God, in that the mention of the letter
Sad has been attributed tc me.4 Today all the men before me are ec:Ial, if
it is but those Irmo obey the Truth whit- comes from Thee and who belieoe in
Th:y verses."
1 .
Acaln here the Bab Coes not ceen-. to be partisan of the incarnation.
2:For the exmlanation of thi.s tern, see the Treatise of the Seven Proofs.
3 and 4 on bee:
'The Kaaba la:oich God had called His house.
4:t is the first letter of the word Sufism wthich elsewhere, in my copy is writ-
ten under the formula Ms Sad.
RATAN AELEE!
All men are eeelal in my eyes, excels ..hose who obee the truth: what does
that nean? It is evident that the Bab means b" these saytregs: what cce it
meet ter to me about those who do not believe! The: are all equal in my eyes
and in their impiety! Only are in the truth those who have given me their
faith! JeYs, C-eeistians, CatIaolics, Protest arts, Sunnis, Shi'is, Sufis,
philosoPere are all ons; all are in error, all turn away frer: God, all are
blaspeemeese
It is in all of the immense literary production of the Bab that it would
be necessar7 to look .to find there in each word of his work the horror and
the di Vest •hic-e Suric insrirez him with: that goes to the point where he
writes to Hullam Hasan 3ed5eetani.I
"0 thels you who have u-ncsen to voTaze in the way of God, thank God by
your kmoviedge in God, for we have read your pretious litter, and we have caused
to fall elpon yoe the verees and the Oxplanattions in which was the order of
justice. Wow we :eave read your letter, this letter which breathed by the
false thoveete that it etclosed the atmosphereof the lyin; imazinations
of men. Thus if t'eis person who as Britten this letter is other than the
students of Siyyi Eazim12 tebould not even open this letter."
The disdain is there a: solute for-all, except for two categories of persons
ve5I clearly defined: those who believe in the Bab and those who, in nht be-
lie•ine in hie yet, are neverthelese 4z:eon the path, enlightened that they had
been a part of the truth 17:-gi:yid Kazin Raenti, of whom they are the students.
The rent is not leorth- to occupy- oneself with him, and the rest comprehend
the Sufis,
IThe letter is contained in the manuscript' that Z entitled AG.
2 . - Lafeti, stuflent and successor of S-eayleh Ahnad Ahna'i as chief
of the 2:eakhi sect. We knot.; that the 72ab cone! ors them as two Deec-orsore.
Aftee the death ef Siyyid Lezim, certain shaykhs recognized the revelation of
Si-yle 'Ali Yuheeelad, (while) othem, in much lesser numbers followed the
doctrine of Karin who declared hirself the true successor to Siy-yid Eazim.
The profs w.eicl. lsave in 77 iyyid 'Ali Muhammad that the Bab considered
:3?.?,:rkh aril Sieyi-1 Kazis ar his tvo precursore could not suffice for
thee who wart wite all their force to make of the Prophet a Selfil I will cite
here this phsweee of his response to Mulla Has Sedjastani:
"And Ale mee2 and Kazim, ifs-te: lived both of .theme and renounced the test irony
of the verses of God, they would not have been neither the one of the ether
DOORS for the relieion of God. And so it would have been appropriate for
me to throw the sentence against them in the manner that God permitted it
in His b00%."
Other-.-ise the 1-..1-:=1e work of the Bab de-ronEtrates overabundantly that he ii
not the student of anyone: he depends only on God. In him, as in Jesus, as
ltammad, az in 7:Fes, is reflected t!-,e Primitive Will: he is nothLinz but
a ni-r-ror and it is she (VP) W-ao spear a in him, by him, that which she sveaks.
It must not be forgotten that he is a Prophet, anl we wev2d have bad grace
to bin to dispute this title, for he payed for it from the purest of his
blood. Let us treat ltin thus accordingly, ani not abase him to the rank of
an ordinar:, philosoDher. If to find that he lies, we need not occupy ourselves
with him; if on the contrary he says •truthz, ue m-ist prostrate ourselves. This
here is his claim, and we lust put ourselves on his terrain in order to judge
In surlus, ana to 'finish with _this question, let us leave him upon this
subject one last time the floor.
"Nov that you know the tilte siGnificances of this world, know that, today,
in the brar.ch of the Isna 'As-hari, the diver envies have arrived at their sum-
nt. Certain ones, known under the,-Aame of Ousouli believe in the possession
of the trutll, because they ha-re the science of Zenn,1 on the subject of which
the:- all a7ree; oti!7ers, knmn-un!.er_the narle of Akhbari beleieve they are in
the trutl-, because they do not aoceptC-:e testimony of billiant intellisente;
others, known uniIer the name of the fire Shayhh Ahmacl, son of Zenn ed din--
may God bless-. t'e ,1ust of his tomb—believe they are in possession of the ab-
solute and pure truth. They have not ho'..sever understood the tenth or one tenth?)
of the sa:inz-s of this illustrious unitarian! OTKERS API KNOWN IM DER Tian' NAIT
OF SUF73, ;C:"DT:EY 3MIEVE_TLEY 1105gE3 THE ]:=V7E S72:= or T,;IE Si 431/ WEILE muu,ft
THEY ARE Di IGNOP.AlCE KS/ FROM ITS kt--T-APET SENSE AS F30:: ITS INTIMATE SMSE
100 THE7: HAVE', FAL= F.A.R, VERY FAR! PEnHAPS 077E CAST SAY OF TM!: THAT THESE
PEOPLE 1:1T-TC E.,WE NO INTELLIGEVCE HAVE CHOSE': THE TAD FULL OF SHADOWS AND CF
DOUBm"2
II
The Bab and incarnation
second error, so extraorcanary that it is unbelievable consists in affirm-
in7 that the Bab admits inoarnatinn, and that he accepts that the different
Prophets whichucceeded each other are the diverse aspects of Divinity
6esoen::Lnz from is rank of Creator to take on the vestments of the creature.
_ee the Preface for= the translation of the Sahife Ad1iye.
BA. 5E : I.
Never could an idea like that penetrate into the brain of a Persian, provi-
ded that this Persian is not tainted with mental alienation. That which dis-
vleazee the She' is the most, that whict exasperates them unto fur:- is not that
we neEate the mission of ruhamna-a, is not that we drinl: wine, is not th at we
eat pork, is not that cur women go out wit]-_ face unco,fered, that which carries
the slit of abomination, is our belief in the Divinity of Christ, it is our
faith in the incarnation. That is for them a blasphemymumheard of and which
renders us worthy of the most violentiagsfigi2gts; and the thought that we
can be convinced or the truth of such a scurrilous invention gives them nausia•
by from then on attribute such an idea to the Bab? Why and upon what domes
it based? Does he not say everywhere that God is inaccessible, that not one
intelligence can conceive of Him, no Name designate Him, no qualifier attain
Him. Does he not diz-a ditch betweem.the Creator and the Creature always in-
surmountable, and is he not= from there obliged to comment upon the famous
saying of God in t1-.e.:]7eryan: Perhapsyou will end by believing that you will
be one day in the presence of your Lord?' listen to him elsewhere, it is again
the only way that we have to revoond to his contradictors.
In the Sa-1,ife A.,147e it is said: -
"IT you comtemplate today the preceeinE ranks, you will see them as the
ranks of the proEress of seel. Know that God has created everything for the
day of 2:11d47-Jent Vnich is the day :of the Manifestation of His being, as this
verse of the Qu'ran says it: 'IT 18 GOD WHO HAS ELEVATED TEE SKIES WITEOUT
CCLUIZIS AND ESTABLISHED HIMSTLF UPW T SITE. HE HAS SUTOT2TED
THE SUN AFD THE 1I-CCON LND EACH CF TEE STARS FOLLOWS ITS COURSE UNTIL A D2=-
Inamp pc=3.717;'21::LEJOLATE0 TEE A2FAIRS OF THE UNIVERSEAID DISTINCTLY MAKES
EIS 3=VELC. PEEllf2S YOU WILL El= D BY HELIEVING CEPT1FUDE TEAT ONE DAY
YOU -e711 372 11! THE P7VENCE OF YOUR LORD.° There is no doubt that does not
mean to sa:: the contemplation of the es-once of Goz, for that is something
i7.7orsible inacceErThie. That means to say the contemIclation of Rim who
is nanifeztee. in the manifestation and in ,'.non one can see nothinc but God.
:t is en7._ctI7 as if yo-4 dace._ a mirror facinF: t'7-e son: in this mirror one cax.
see naurtIlt but the sun.
"Conterml:/tion of God does not mean to sag-: to see Rim with his material
eye, it means to see Him with the eye of h s heart. See, by example, today
the believers: all do not look with the e:e of their heart aught but the Pro-
p!let of insoriuch that the non-belie-ers, as they do not loch at him, re-
main in obacezrit:. Contemplate the new uanifeetation.2 'Pow man: peoele
2..e -"pr. X=, 2 e
BAYAN ARABE: 9
see itl, but, as they do not see it with the eye of the heart THEY DO NOT
SEE IT and they know nothing about their subject. How many people on the
contrary, who do not see him, but who know him by the vision of the heart,
LOOK AT HIM AND SEE HIM2. That is the difference between the believer and
he who does not believe. All the works of the Bab, whether in Arabic or in
Persian, whether verses or speeches, whether commentaries or responses are
filled with this thought. We open his writings and we read: "In the second3
verse of the Surah of Thunder4 where it is mentioned that one must see God,
and that this vision was , it is without doubt that the meaning of the expression is not to be in the presence of the eternal essence, but
rather the sight that one can enact upon the mountain of Mah-Ku5."
"There was not6, there is no doubt that the significance7 is not the
contemplation of the eternal essence, for it is inaccessible. The eyes can
not perceive it while they can perceive all the creatures. It is the
imponderable, the one who knows. The meaning is perhaps the contemplation
of the form of the Truth: also God has called the Kaaba His house: even
though it is of above a place, of a limit. It is the same for the mention
of the contemplation and if you descend some degrees then the Ziaret Jamih
speaks to you upon this subject for you say about the Imams: "He who knows
you, knows God."
"All there is upon the surface of the earth, if you see it, is but a
cadaver: and this death is the death of faith, not corporeal death."
"Thus8, the existence of the Vilayat reposes upon the word of the
Prophet, and the quality of the Prophet comes from the word of God that
pronounces Prophet.
"IN TRUTH THE ETERNAL ESSENCE DOES NOT INCARNATE ITSELF IN ANY CREAT-
1 The manifested being, that is to say, the Bab.
2 The first see materially because they are in the town in which he is found, but
they see him without SEEING HIM, while on the contrary the people from the
provinces and who have never been in his presence see him and believe in him.
3 Surah revealed in Mah-Ku, AA manuscript.
4 That is XIII.
5 That is to say the Bab who is imprisoned upon the mountain of Mah-Ku.
6 Extract from the piece entitled: The best guardian, Siyyid 92 (=Muhammed).
Of [this verse]: to be in the presence of God.
8 Extract from the Surah revealed at Mah-Ku (A.A. manuscript).
LP.:3E: 10
T7The becinnin= of the =anifestatiom of he Primitive Will 15 of the Will
itself, for the -pro'.etis:_., of the P-,Topet bases itself upon the wov.lis tr_at
he 72-c.no,ances, etc.
" Yo1:1 interro;:ated me upon the meaning of the words, 'GOD DID NOT INCIEBDER
AND WAE NOT K17-1 ;- NOTIING IS =MAR TO Ian.'
"T-::ere is no Uoubt that eternally-God was while there was nothing other
than Him. And Dow He is as He was =eviously. knd this word is like this
verse: 'Do not chose two Gods! certainly! certainly! God is unique, thus,
fear Me, Me only, 0 My slaves.'
"There is no doubt that it is n sible that there be two gods in this w
world!"
In his response to Si yid Taghi rich is found on pate 79 of my coy of the
Tawhid it is written:
"The third question that ,you posed- me is the meanincof the of the sayinG
of the philosophers he say, 1:From one naught can be created but one.'
"The -.re=7.7 essence of this -sayingIs a lie when the cause •leans the eternal
and absolute es3ence of God. Atod-4.0. not conjugate4 ever with a thins and,
never does anythir,a. leave (the being)- of God. This quality of God- is proven
in all estates. If the sense of the' !Cause' is the first Zikr6, that's to
sa7 him whom Goe, createe, Himself, then this saying becomes true: other than
One, in effect, can not explain the action of the essence to be Unique. That
is the reliLjion of the pare imams.
"It is in this way that God, in the hadith Qoutsi; summons Jonas: '0 Jolls1
Do you know the Will!:" 'Jonas answered, wl:o.w Coe says, 'The Will is the first
Zikr.” It is not ryssible that God create a thing ex-mihilo unless that thiin;
be unique, for the first r -of the Zi17.2- is to demonstrate the Unity of God.
In t'ne be:innin,, of the de7-ee of the Unity it is not possible to be other than
One. The sa:ins that the philosophers say, 'tha t the cause of all the exis-
;'-',
tences is t1-.e essence of God' is a-lie. MERE IS NO CONJUGATION BET..; GOD
AND TELIG-3. IT IS NON AEEISSABLE THAT THE Fi-SS37CE OF GOD BE A PLACE OF CILLITGE.
1In my volume of tl-_e Surah Tavid, on page 209, response to Eirza Hasan Vaoaye
Ve:ar in isfeLan.
The Qu'raa itself lances anathema upon those who believe in the incarnation
of God in Jes-,.x, which t1.2e Qui-Tar_ makes, the Bab 171F%es (does) it also, and
that which. was true ,following the ";12.rlan remains true followinz the Bayan.
_1.F_t's to sa:-: ased me the meLniLE of the saying. 4t'?here: does not incarnate.
consists in not encendering and in not being engendered.
See the T:-estise r_-:ven Proofs. 7God speaks to Ku%ammad. V7 ingii0-7171-
or °I Go:.
Si.-1-.A : 11
"It have a similitude between the cause and the effect. Thus, the
trtr Ls this tl,..at the cause of thins is this first Zir t:-.at God created
err niLilo. An:' Fe ..lade in it i.e cause of all the oreaturen, az the _raia2
ca-r it, u-mr: be blessims1 "T E2 CAI= Cir r' ,S2 IS T IYDUSTRY OF CAD
IL1-7 1:77jZ":"." U113 NO CAUSE"...
"Li in this wo?ld there is no Creator if it is not God alone. Thus even
an it is necessary for the slave to unif:- the Essence, it is also obligatory
for 122:f._ to unify Goa in His attributes, in '=is acts, In His adoration. In
these tlIree unifications not one act of the slaves is accepted (recognized),
"In the rad.: of the First Zikr, which is the most GMAT OF T DD=ES OF
THE C_ 1T1, this first Zilzr ,:lust exist for four causes. 'The cause feels,2
4
illet,:fliadde,3 illet Souri, _ fillet qahi.- His existence is not possible in
the world of the ne'anesses6 excelyt IT the aid of these four aspects, for each
thing, to manifest existence =net .L see an element of fire, an elenent of
air and of water to conserve this existence, and an element of earth to accept
the degrees. Also when this is descended from a der-7.ee, these degrees become
seven in number. It,is why the inner: sags: 'No one thing exists in the s.L, nor
-upon the earth if it"-is not Thy the intermediary of seven things: the will, the
desire, the destiny, the elance(lot)i the permission, the tine, the duty.' And
if someone imagines that one-can diminish one of these seven, it is an infidel...
That rhich I told you in the explanation of this sayins of the philosophers
whc say: w1,71401- 0:7E NAUGET 3.= ONE C,7,1: Ca V, I told it to you in that which
concerns the apparent rank. 'While for the explanation of this saying, regard-
inc its intimate meaning, "acre it is: there is no doubt that the eternal es-
sence does not condztgate7 with its creatures to the point of beconing the place
from whio-:, ome thins. If this question was verified in philosophy it is that
it ret-c.:-ns to the raliks of the creation of the creatures. The cause of the
111, in truth, is not the Stern? Essence, for if it were the Ete-2nal Essence
it wo-a? 'zecor;e olAigetory that God be of the sane rank as the contingencies.
And Coy, is well abgve that Le he fixed as the place of the issue of Uility.
.Lrom
en Bay that ' Unity can cone nothing but Unity, the cause were is but that
tne first :epee of the Creation is this degree of the Unity: in this first de-
greeone can not fine_ anything other than Unity. Those who say that the cause
of t:-,e e;:ictence of the Unity in the rar2: of the creation is the essence of God,
those ones m-e oUiced to say; "God is the place of the ehanginE of newnesses.'
And, trr_17, before God created the existences, Re was necessarilly in a certain
state, after C.e existence of thin :s He was found_ in another state. Or
they one r-.7.2t belie-.-e t):, at the contincencies are eternal and reside in the e-
TEV::;J: 1 2
ternal essence. That return to the saying 'the Truth of all things is in Gods.
"T2 sere is no ±olabt but that that is an error. The truth is this: Noboiy
has a rote can conduct towaris the ete7wa essence. Alwa:.s she sub-
cirts her stDte of eternit:- and nuning can erilial her; nothinz can ccoeI
nothin: is similar to her essence, nothing separates itself from her.
S'',e create:: the 4r. t;- (the Primal Will) from herself, by herself and fixes it
ac the cause of the existence of all the existences."
In his response to A. Qazrini, who hae written from Isfahan, the
Bab said: "nat :flou had written that the Doo.l. of the Ilan must forcibly
be the mirror of te imam, that is true and there is no doubt in this sazing.
Even as the imm is the ETRROP of God and that in hilm one can not see other
than God, Go7I has nor mete AF Y DaFT=CE betveen God and him, if it is in the
decree of a.:loration,2 as well as Havoc jet makes allusion to it in his prayer
of the niffnt of Ttedjebs
"'You, will not remain in the obscurity of the rank of adoration3: 'the imam
despite his hicL de7-ee, despite his nom-need for all things, shows neverthe-
lesz powe7lessness to 1-,is assassin and asks him for water."4
The Bab and SCience (Knowledge)
accsation which was lanced against the Bab was that he
1NRthin-, can issue theeefrom, that means that she can not engender, that she
cant incarnate :lerself.
2As mirror of God, there in not one difference between him and God: pare mir-
ror he(it) reflects God exactly; but, as man, that's to say, as adorator of
God, he is but an endless dust.
Do not let yourself be dazzled by the splendour of the mirror, and that this
does not hide from you the individuality of the prophet, man like yourself,
and miserable like yourself: Guard yourself from believing in incarnation, for
this does not exist, and you rill not be if you let yourself be diverted into
this way other than a vile blaspheraer.
4L1luzion to the drama of Karbila.
1If one han well understood that Vlich we have said of the First Mc- in the
treatise of the Se-en Proofs, one will find that this saying suffices to prove
the truth of our affirmations.
2Ris creation by Goi. 3His very being,. 47is for
utility, his fru4t. -Eoudous: new, in opposition to the eternal world,
or gaHm.
BA711,' AMITE: 13
interd'cted to his i.sclples the instruction in the sciences.
In this we:, t.nis narveloum Reformer, this man audacious enough to attach
the cola sal erlifice of a world f1;11 of life, he ha the p•etention of
rer:ounoin: anf c fanni*-_ilatinE: at the evident risk of beinc crusted br its
col apse, tl,is Prometheus who ventured tc, the sunnit of m•ster:
of t •e tu,:movr, to unveil to tile sky these secretn still doubte:, zplendi:
surre-hunan genious i5 naught but a vul,:ar fanatic parc%ed with ignorarxe
a=d p•eac:Iinr. obscurantism throushout the world!
How can one reconcile this role is attributed to him with that which
he played in reality? 16 it not a proof of iFlorance to do bther than thisl
Searel the coot of 1-lis simiiarit*en, tc, cry to them tIllet one believes
to be tie truth, and-to die to Drove that which one says, is that then a wor:,:
so co: on an so vulgar_that .one hasz-ti:* richt to flrow tlese sorts of accusa-
flans against him whbm has 1.--een. %Mod for havinc; tried:
I imk7ine that it alays been t'.*2.s and t-s,.t th:_a zpectacle which we see
in our day Iffs elz-ead.7 been seen, over th.e course of the centuries, on several
occasions.
"Co: terrnlate Islienetion.-Of t erefit:: e: the: obey a savant because the
imam orinell 'Obe7'them 'rho recite-teur-,ahadith.' They believe it is oiLliga-
tory to obey the imam because of the sa:ing of the Ptrophet, and the cission
of tie Prop:-Iet is .r,rovedby-the verses wich descdnied voon him. Thus, these
Deo:71e ret.:7in in ignorance of the scarce of the proof while iliceordinE to them-
selves the; are fir: _ia their faith. !ear wile the authenticity of the haeith
is not true unless it conforms with the 7:arlan. If it is contrary or in con-
traeactio to it, then it is oblicator7 to abandon it."1
A reIi,:ion inmoribes on the foreheadof !-.unanity the word 'pro3ress',
tLio,a bases its trachinc_unon a growin: ascenolon ofrte! towards 'Good', that's
to say towards God, at the same time as towt.ras a more complete consciousness
a =uclri of himself as of the nature which encircles hir;, can not interdict the
stvifr of science to its -adents. In truth, BalDism does not interdict it, no
more than
But it -unt be understood rezardin7 the value of the word science, its ai:-
nification, its i=licatfons. Science is not the sane in Persia as in alrotle,
an it is so=etlinr- one rust Lct forget if ohe wants to compre-Aend somethinr
of the texts one reams. The wise en of Iran, the :,:lama are religious
samants or, if one prefers, savants in religicz:L, but not the least i= the
world are th0 sa-;ants in physics, in chenictry or in zeometry. They ig-
nore all of nature, and their science is devoted to knoYinr- the ::Nrian and
its 770nunciation, the hadith, comnentaries, the histo--: of the first times
of Islan, teeelce-, the ilemente of a refined philosope, Arabic and its
ceaemer, a 'little mathematics, medicine, astronome and talismatice. I would
go fuetieee ae3 I would sae that a Persian—of the pla school of couese--is
incee,e721e of conceiving of a eenerse idea and to Ileve an insieht into what
mees ee tee onf!ect of the hunan sciences.
T:e regardeeone of these pseudo-sciences ae use7ese and deeeeeoes, it
is these ones he interdicts.
Fuethermore L emelts the yeretention of bens. 'oemmi'l that'e to sae ig-
norant the child who han just been lepre: which means to sae" the Bab
the 3ab he not 'eave felloeeCttLe lessons of ane professor, would he
really !e-iee not'- ine of anething? ?pct even reading and writing? We know the
contrare because he tells us so himself and there again we cease on the- 1
rum his VI:cuel-A: 4nored ell that is called sciences and howeeer, ignorant,
he s-eined as Peeelmt_with all e t'esmaenificaecee of the divine science.
It le net, it sew to h3# that fror the .7/Y-IP''. point of viev, in it he -1P!=
(II'7t) to say over aeaie Crettate) at minimum the meeeee by which this science
is eeeressed, and froe that ccme all vf the ancesations of ignorance levelled
the luslim world aeafest the aeformer. It is thus that one can see those
sec are arned with a lyinc science "to scoff science itself, represented by
the Prop het. and to cee---i-ece themselves that it is nothing and that they are
eeeze-t-eine; end this, because precisely they are convinced of the truth of
that Sieich thee mietakeely call their science. PTDM then on to 17.1at can
th7ls science serve? And why tape the pain to acceeiee it?
T-re:e for eeample, loeic. 17!e? Prophet, whatever be his name, cores to es-
tablieh in his boo:ca, the Eeaneel, "ezr.lan, or Bayan, the religious Law e-
dictee by God, and this dobee (he) returns to the celestial habitation and dis-
appears. ::an Veen lama's kix Lands on leis work, turns and retuens it in all
senses} amelies of it the rules of a reasoeing14-dee he believes to be infal-
/ible and arrives :pus at diverse conclusions which divide the world into an
infinite of sects. C.ee of these sects is in the trute, but the others!
Fran the: on to wi_at can ionic serve, if it is not to lead astray those
tl:c cultivate it? For it is precisely this (logic) which condicts men to all
of these erronioue conclusions.
The bab 10 of Vahii IV says: "It is not permitted to instruct in ohlter books
than the Baean if it is not when the book has been written in the science of
Bayan upon the sciences C,',alan (theological). It is interdicted to all be-
1Oft exaeele and by the Be:7am and by the letter adaressed to hmad the Professor.
a;,YAN AIT71.3E: 17
lievers to teach the sciences come fro= namteq (lozic) and of the Ousaals
(priricitles)."
There it nmst be actnitted that the enumeration co=ts only Ranteg and the
Ousollis, it is the Nantec ane the Ousouls which are interdicted. It would
isee::. to me very exaxerated to continue this enumeration and to embrace all
of the "Luria:, sciences in this inteTlaction.
Akn:;. it is so true that the-90b rests upon relijiou ground that he sacrs
furthermore in t::-Ls same bet::
"It is pernittei if someone, in a science writes a book and that ever:- tine
that the name of God is =eotioned. therein he has faith in Him, it is perloitted,
I say, to stud;* this bookif the texts cited therein are the sawn, s of the
Point. If not HOI: OE772175-BOCI: DEMDFTRATE TAL TREE CF TM= wheneas he would
not even mention the cremter bf• the-mention?"
Am fl it is so muc:1 the -ome-lessnest these sciences that exasperates the
that-_-;e cried ot in the-same bab: "It is interdicted to write a book by
vIlich man is neitherfertilized mor-larought to the brink of need, like the books
relative to the Ousouls, to loEic, te; the theological and philosophical sciences,
to the sc:Ience of woris not andtal that resembles it, to etimology and
'o eyntax: all of that is ,7.4.1ess."—
For, ne se:1•s, it is certain that I myself would icnore these sciences: "Even
in ti-is :oonifestati_nn of t:-..e _Point, whoever has lived therein has seen that
;le exe:Lpt from the 71-amatical science, of the science of locic, of :!-gre-
of C".isollis and of all tat dependson them.
"Ir.. truth, on V-ie day of „tudzement, the boo3: of the Truth will speal:. So,
to too.--n cizab book will lbe otaz.1.:in: that one 'ignores the s-oeaLi:of
bo 6:11
"...For finally, all of these sciences are but for the conprehension of the
J-0
-purpose of God in Hz ,;:ootis; arA. Fe whom the purpose is the purpose of God,
of who-.: the speec is the speech of God, what need has he for all that?"
1:hat need can even the otliers have "for in this century the creatures,
than 7-s to the Persian -words, ere sheltered iron t-Le need to learn Arabic)."
'hose sciences are noxious, harmful. "All have re- ined iznorant be-
cause of their 17in: scientific ranks. For these ranks, if they had not joined
the Faith, nan becomes nothi,,o, and nearwhile.he beccces proud therein.
Tr t1!1, even if 'pe-71-Tes not have the science of God, the essence even
thrience is lanes' by this believer: and they have not had this
"The moct violent among nen at the recent of the manifestation of
God must =amifect are ti-lose who ima.cine t:ieoiseives to be rare becallze of tlilr
BA. 1-4-7-4= 1
gait':, even if he does not have the science of God, the essence even
of the• science is confirme this believer: and they have not had this
"TfLe most violent aziong mon at the moment of the manifestation of am Who
God must manifest are those who imaEine tl'enselves to be rare because of their
science, while tlie:r cannot even understand that their science can serve then
only to coLpreIeLd these areizious sue,ins-s."1
Pe!--:laps it is useless to insist but nevertheless I will cite a few more te:,:tt,
wit'nout commentin7 upon them, in praTinE that the reader to rant to read ther:
attentively, to ertract the sense. _
In the niece '7ismillah el Alalori,e1 k'alem' which is found in my copy, of
the Sa:-,ife Adliye it is said:
"Loci': in no matter what-uatipm: _Al], in truth, believe themselves to be
in search of God, all-aesire contentrent of God! They, do not love for sure
the contrary of thexvotent,=.1.ent Sed ane yet all act aDd have acted c=trar-
to that which is real. _Lc4ok at the letters of the Psalms, then the letters
of the Bible, taen the letters-of the E7anrels then t e letter's of the QII_TAat,
then tie letters of tbe Sa7an, =then-laze letters of the Boo]: of in Whom God
=st mar:Zest, from,Cle-most elevated even unto the most humble, all imagine
tbensel',efi. to he searchiny (for) the_content7ent of God and to be, in His reli-
7ion, perspcucc,ls Ftna-convincedl anl_yet all, before aim who will be manifested
after Him who God rant manifesti are like tl-,e letters of the pre Orions Books
before the confessors of the Bayall.
"Fo 7ou seo 71.e-liTest17 t*neir testinones! See the manifestations which
foDlo as :manifestations proceed■ Those who cri: It is I! It is
_L; eac' T-artifestatinn, becone net _ing upon follodn: manifestation.
'or the creat=es it the Eva el have said: "It is I! It is I!" and be-
lei 4£ rd ti.e.::elves in minute truth in their religion. But when the Prophet
of Goy Llzr-ifezted llimself no nore than 70 believers (in the Evangel) wanted
to reconize in him the promise d Prophet. The rest lived in his: "It is I!
It is I!" are in truth believed themselves perspicuous in its religion. See
then now that proofs claims do not wei,7,1-. even the amc--I of the wing of a
f7:-I See that it is thus in the Manifentation of the Evangel, in that of the
1All of -nese citations are to ten from the Persian Bayan, Unity IV, Door 10.
It is I :77e Uno is come in aid to religion, the first believer, the most
zealous, etc., etc.
;2: 1:14=: 17
of ne :L!er'em, in ttlet of the Sayan! In that of He Whom God met ean4fest and
do not leave yourself be mistaken by these "it is I! it is I!" from the creat-
=es, for the:- do not weigh as much as a crair of barley."
In my cord: of the Sal if Aelli7e1 it is written:
";mod ten--t-aat it not re n; hidden that the exam-Cie of the science is e-
xacI1:- the exanple of tlee science is exactly the example of the known things.
In the same wa: that every thing known is in its limit, the science of that
tb.inj is also in its limit. For example, the science of the mineral at the
lei.elt of the mineral, the science of the plants at that of the plants. From
deree to de:T.:eel look V:resat all things and ordain until that terminates in
the science of God. This acience has pre-eminence ovef all the other sciences.
It is the sane for tte science of the Letters of Unity: in the Creature, there
is no science higher than that. Multiply nits, and the science of each Unity,
see it in its dezree, e=til the end of existence. Theehcienee of each manifes-
tation anterior, relative to the follewing manifestation does not take it for
a science. For exapple, all-of the science of the Evangel and the sciences
wHich are in its shadow have been vrjtten in the relizien of the Christians
until the moment in v!-LielT the prep.'s-let isLf-9 not yet manifested the truth of
the Science applied itself to this science. But, after the manifestation(of
Muhammad)it is not any longer the same. Perhaps one can no longer mention
(this science) except under the letter Djim (Djaheliet=ignoraece). If someone
(et t.ic eonent) ya. had the real science, he would have believed in the Pro-
p'-et. But, even al; no PRIESTS-of this epoch, On the VI-ME OF THEIR sem.a
ha 7e rensineT in ol,sc:_rity-eand it is a proof that they aid not Lave the 17.1
=:C.E--even so, in each 4a;lifestatioe of the de tees of science, see thel.=
folloinc the de-e-ees of known thiri.s. Before the manifestation of the Pe=_nt
of the :..a::.-an ?tow many were there of ulama (of savants) in Islay'.
Tae= 1, at "e ;ems' 1: rote 500,000 lines in jurisprudence and the conse-
vence: c t'-%e .orincinlee; an men of this hind there were in every country,
in ever:. science. Veie then have you not founcl that they were savante?
7o-..1 co c:-ose the fir Si.yy4d.3 Mat if you ha" beleivei M. they haf,
1To the recpo:se to the letter of the Life, tie first believer. Letter vrit-
ten at Calme to arrive for %lie. Yusuf 'Ali Ardebili, so that he re-
nit it to Az"ee-le], to his pro-victor,.
tin t-ne of this tein,=.
3
scierrcP ()--1-,,,---ef17,e), IT WOULD RAVE TUM7T C3LIGATORY 7C-17 IrCU a DO SEARCH FOR
az---.= even as the Prop:--let, "blessirlr: be upon him, would have per-
=ittea 17 - - he sai: °GC' I1T EEL= OF SCT7iCE. EF1 IT TO C.r717:A.6
"7-rom that, s=ince you you7self you coJ not ea:- that the:- are in possession
of science, hcl- cool .you be content that another come to say it.
"An;: neanvhile if you look from the beEimiling to the end of existence, yoy
wil" see that the essence of science is found in the branch of Isna
anrt 7-ou ha-e not believed that their science wao science, though in the
em7. you chose Hin who had before him-the science of Goa, and you , in it
the fruit. Yo-u saw that the nation Di' ProThet of God claimed to obey him
ertirely, and that each one believed .Limself closer that the otLer to the Mandi
of he faTi-ily of luilairinad-iopy the for[ of his obediance. And :et the Letters
of the LivingE havebeen,6!-Ibsem_from.:amonc, the students of a savant2who had
the science of God...2'
The text cont:1nue5 thusly to arrive at this point: l'For if you were the Plato
of your time and that you iid not kn1N4,the science of the intimate, from where
would_ you have been .able to be lietterg of the Living? F-om wheredid you take
over the oters the of the-Ymith? And meanwhile you see with your own
eyes that in each science there is a:-Plato, but he went amonc those who die, for
he did not have the _science of God..."
In the Arabic Bayan4 in the seventeenth bab of the eighth Vahid, it is said
"Goo' rene-ed e-J1i7ato7-7 for you to acquire the science of your religion so
that Lien could acquire fro,'' you science and the knowledge and would not be o-
bilged to exPatriate-themseives ire orlIe- to assimlate teraselves."
And, in the 15tT, lo-ab of Vahid XI:-/',God has rendered obligatory to the people
of t"re 70a:ran TC 73_7331E Ti=1SELITET, SAVA77.. May they embrace thenthe wIlole e&rth,
nay hal -,crow the Sultan, all the Prophet in his time, and His bool:; the
Ii nt o f the kirtis of the Sultans, the number of t:_eir soldiers, the price
of te 1Thic laave in their hands, of their geasY that they hare
aciencr and that the fruit return to it upoli this da: when all men are
I-_,--eseTlse of their Lord!"
2_. is 13ere an all-nE;icri t 0 the fad +o anecdote which places Jesus anf Plato
in (eac-!1 other's) presence.
7- he text continues at great len=th but I an obliged to Limit miself.
7. 1
10.721R7
In t#yn Fore7:-ore. of the first vnlumr. o.r Er--4r, 'Ali E-1.1-nac: dit le Bal.,
ex;lainee. v:-.7 could not a.Zmit #l-le existence of the Threef Bayans,
de Gobine annollnces to us. I e7em. said: "I do mot thus believe, I do not
beleve in an: wa: that the Bal, ha p,,:bliene:1 the Arabic verses of the
Bayan to coLILle:-,t u-mor;. them 4n a sect l,f edition." I invoked for reason that
whate7er ca-oup of philosorherz could Live to the terms of this work whatever
si::nification special aft4 arrive, frc there on, at conclusions very different
from thosehich tine Bab desired.
even adeci that this •dangers#trd*c: to me pressinc and that it must be a-
voided (warded of-F').- -
Nov, if I was mistaken that which concerns the publication of the Arabic
Bayap which oertainly.T.Teceedea--and16: a great deal—the publication of the
Persian Beiyan., at minilmu4 was I not mi,stahen in that which concerns the number
of the Bay-an s, an0 was abstlutely-xisht in my fears of an erroneous triter-
pretation. _ 1 - • - - -
These fears were perfectly Eounditfd so founded even that they were clearly
and often expressed to Sly :7.1a 'iliTHu'hammad and by Huila Husayn Bushruyehi
himself. It is what we learn the beginning of the work of the Bab entitled
tc w!lic:' we Ir= return in a bit.
For toonent let it suffice me to say that the work which offer today
to the public is an atteamt .at trans34tion of the Arabic Bayan, I say attempt,
first -.ecal:Fe certain its of this work are extremely obscure and demand to
be close to conp7ehended, the support of the Persian Bayan, and secondly be-
o=se the lanEuage in which it is written is not as familiar to me as Persian.
I can fhoetrer::Q: affirm that this translation is conscientious and that I
have encirole:1 myself, before delivering it to the printer, with all of the
rossible an2 imaGinable preoautions: 1 have sparel neither the steps, nor the
de= as of information and I could almost say that this work vas t-a-aElated__
in collaboration t".-it h my Persian fftends1 if these knew French.
On te.iifference of the Persian Baran which contains eight VAities and ter
doors of nint'7,, the Arabic Ba:-ar contains eleven complete.
Thee eleven unities of the Arabic Bayan are all from the hand of the Bab,
bit the: are t4e product of a double drawinz up. The first composition short,
like the PersianBa:-an from the becinning until the tenth door of the ninth,
unit•. The 2-Jert containe-±' from this tenth door thteth the eleventh linity in-
4L-el I r.-,Irt above all cte Sig-grid 'Ali Isfahani.
SAYA7: AZAM: 20
elusively were thus rendered ac an afterthought. One has only to turn to the
I:, rs r 10, to fincl out for oneself.
Vom: t:!e Bat_ telly us li=seli--and tie must not forget that it is God who
s2eaks his mouth—in the letter that we are going to cite in its entirety,
that the number of the doors of the Ba7am must be 'in the number cf a2.2 th4n7rel
that in truthall were not =amifested because ele7en unities onl:- were re7ealed,2
but that 1-e Vlo rust complete -their nnelber is Sub:-1-i-Azal•3
- 4
Cenere YaVahid!
In t!-e ree cf 7od, the Eternal,-- the Eternal!
In tr;t:-.! :re. a-79Doe! he in no God, if it is not ne,
the t :iris ire.
In Ne I am 15oal IAm the _one vho removes the need of men!
_
00000
0 of the Eternal113 _irestir:7 that there is not an god other than
Me, who ir _teinTred., the Oberisued!
Testify that these is no god if it-is not Thee! Thou who embraceth all,
shsistet.!._ €y
In trut.!I! God create/. teat -which fe created since the beginningwhich
has no te!.inninr; and ;-7.e. create what He will create until the end
117lic-1 will have no end!
Fe creates by the Interllediar7 of spectacle
Ever: day, every -rem! and that all the slaves of God read: Th.ere
is no god if it is not !!e, the Wise! the Pv•erfull
An. 7, if you wisi, to, say this prayer:
God loves that the bodies of the dead be shrouded in a shroud of white silk
1A1 l thines, RoPeI1-_cbei--=3!-1
2Tiat which shows that this letter was written after the Aratic Bayan had re-
ceive! its complement of two Unities and nine doors.
3nirza—anct not S i:ryit:TELhylar Nuri Suhh Azai, the sworn enemy of his helf-
bro.ner rirza Fusa:m Hurl'Ali F-i
Olt can not ruilze coubt for me that this means Subh-Azal. Mkt lthis last one
was considered by the nab and all of the Babis as the khalifs of the new
Pre7:-.et, that has always appeared beyOsd discussion to us, and our conviction
has been confirmed by the readi= of the "Euctat-ul-Kaf" of the Biblioteque
EationLie. We know that this work which carries the number 1071 in the rata-
oz is the work of nirza Djani who died at the epoch in which only 3a1is existed.
Ee can taus not be suspect of partiality and his record projects a definitive
the first tires of Babism.
7 ,f later Go -a must manifest had been rirza Busayn 'Ali. Puri
I do not contra,'ict, here hold to re-statinc here the historic
4i-fL1 too often misappreciatel.
e eternal, o' more the most eternal, the only eternal=E1 A'azal.
om.4ne eternall,,Azal; C mane of the Eternal means: 0 you who call yourself
Anal.
BA.Y.LT: .LPJ,213: 21
that the:- be .171:t in coffins of crystal.1 That they thus be de site. in
soft stoner' aE much as it can be done. This is what God love,E far those who
believe in an..! in Hie versen, if it cam be done.
If it can not he tone, thpt it tier be El_roude•_ in a piece of wool am.1 in
coffins of woo, ELnd then, as R',1e-. aL it cam be rione, into stone2even if it
car, iot be done c-ce-et e°ter elayn.
This orHe7 out Alf resmect for the -i7in=, so thE.t their heart would be
soct'-e=1.
You, he in .7rese=e of o if you can do so: cause to arrive tile order of
your God to all men, by the asreelle route, to the orders rkich have descender
in sEle Baran. a2reable new nention thosewho believe in me and
ordL, so thnt not •divergences in the order of Goy and will
not alienate t.eEze:17er- from the-trate of God.
And if Goa has manifested ;ti your days- someone like you, it is he who will
tLe ier of God alter yo-4; and if_someone of this sender does not man ' est
himself, t1-,en be convinced that God-has not wished to make Himself known unto
men. Thus, lea1e tie orerAb1513od.-L'ho is your Lord and That of t nen.
Az we see it, the ertiers of the Sal5 are disseminated in all of his literary
production, It is he says tIlat one must read all of his worl:s to be in
the know of his tiougl-_t. 1 had firzt thought that perhaps this letter was that
about which Subh Aza2 silol:e to me in C:p=-us, when he said to me that Siyyid
ElAsayn gave him crier of tHe Bia-oriaininc that he inter„tra coffin of
crystal and to concet4-1 in a place of Chazade .►bdul Azinwhich he would de-
eignate for him in a secret way. It is also in this letter that the Bab
ordainee for him to p-dnlish the rest of the Bayan car allehhort of commentinz
upon the Arabic versesuncommente:; in the Persian Bayan.
2Th.e coffin muct be r.--ouded in a stony place" or in a tomb.
That means to think: "If you can do it come see me."
4Cne can not, it seems to me, be more clear: it is a duty which the Bab ir!-
poses on his correcporZent, and this charge is his succession.
-Durin: your life.
4Thic letter seers to me to be absolutely from the Bab and 1 do not thillh that
it is a 1%•.e. I rust sai7 however that I owe the communication of it (to me)
to an old Azaii, w-rio has chiefl:- the profession of Eateb. This old MEL% brought
to ne re=ularl:- once a mont-ra his work of four wee,s of which immediately took
delivery (iscue). He di:! not draw in am y way my attention upon this letter
nevert%eless so Llportant and which waz found in my copy of the Surah Tawhid
between the repl:' to Huila Alamad Abdo./ (of Ilailr-Ku) and the letter to SiY.Tid
2ahim. roreover, the wotO_d be poorly takento a discussion of (its)
aut?!enticit: for it cores very neatly in support of their thesis.
ELB:.17-!: LRA2Z: 22
t-net t. a order belongs henceforth to the Couheda51 that is to say
to those w-ne fear God in the orders of God and who do not pass beyond the
174ts of Go:i.
.
ne wae ls 1-eiore Lez-d, ha\e tauitt hin the jewels of the science:
inzt-lIct yourself before 17-17, and it truth it is we who instruct yot..
RerTect hin then on tne part of your God, in the manner in vhich you can
do so.
In truth! ale 00-L-'.75 of the bran have been predestined in the number of
all thin E: but -e ••a-e mot manifested this number, if it is eleven unities
betyeen them: anf for eac?.. unit 7, there have been fixed nineteen doors.
t•ese eleven Unities4 zre a •mention of t1-.e part of God, the Wise, the
Ver:: Azil it is a nentilen lef benevolence and of bounty towards be.,
1-1e7ers. If not, all of the creatures cone from God and return unto Gbd.
:rout for certain! for certain! ORDAIN FCC: 122: WATIMIG FOR IDX '0,51: GOD
Imo.:,':' 1112C7=732T AND T FAITH IN FIM; Y07-i HE 1,1171)!! GCD !MST HA!. IF= taLL CalE,
TUT: C.7-Et,LT:, FO1', =Anil TOILUDS =IF; CREAM-1.-7, '2r1±, 0=7 DAY OF _TM RUT
, r211 I I 79 L CL EA: E7II:EBT vALTY.
And ye al', 7:e are sla7es,-aa all of us prostrate ourselves before Fin:
He ►.1:at He want, v:it% the permission of His God. And He is not
reencle for an:; of His acts, b.it e2.1 the creatures are responsible fer
all their acts.
If in ::ou:r nanifests His rre_nieur to y 5 ou, then manifest these e
eight vw-r ith #h permission of So.:, and you are of these who are greet.
1I rroofs: these who heAre assisted, who assist at events, anon the beleivers.
aTe =:usa7r1 Hatelo.
It see= coed, de3rite the '- -se of before, that t-7,is letter be a letter of
Ecoe-1-.ye, for f_ all;: .t:h7 woul-1 he say to his correspendent to ad.iress hinself
to his secretar:r if t-:e did not Imo., that ke was goinr: to disap2ear.
4.Eleven unities, represents the totality of the Arabic Bay an which we possess.
believe that here Irizst be understooa soletin: other than the apparent sense.
cnn no lor4Ter rcfcr to the rreeeeaanz phrasas and thus to Him '&-lor Cod
rust tinnifest, for, when• this person would be manifested it is to Him that the
order belon7s. Thus "if Go=1. manifests His deurtt means His own zrandeur,
(that of God. That is to sa7 if he pushes the T:evelationn of the •a;-:, if like
distributer, this book azon7 men, if by his this religion elevates itself in
vcCld.
at are these eiEjlt routes? Does it consist of the eight unities remaining
of t'Te BP7E.m? It is -loss4)---7e, but then He has not made mention of the nine doors
and of the tvo the Arabic .yan possesses over the Persian Baan•
I telie7e ne,-erthe.ers tat that is t1-.e meanin7 and that it must be corTrehend-
ed in t fig vny: "CT.' Lete t'e ',:or: t'lat I have started, I have made knou-e ele-
ven 74Lities, caue9 t ,e citlae,'s to appear."
Pk-71.7 =1: 2.3
Anf- we, we have promise in truth that you must take the ARCH1 of your 140---J
when t,e order will it descerc! from Go-1, and we, we are certz,ir. that ;,'le
orCe: .;:111
Arc' t-lat God promises, !:e does not awa:.- from it.
ArZ it is pott loyal of all those who are
har=1 not manifested Els grand'ear in your days, acts then conform-
in to that which is desoeniiei, and never chance a word of the verses of God.
- Mat cr':er of God in the subli7e Boos :: ordain to ner conforminz to
that If_ic-1 is descenie;1 and never ch.anile the orders of God so that men will
not r.19.7-e diver=ences in the religion of Goi.
It is possitle that unta the other ju417nent :-.en will be ele7ated in one
unique way. Anti mention in your boo]: that whichwe have nentioned. In truth!
it is
Se-enrr,f.ties3 of t: le wor;za of Gol will be sent to you. And we, we will
divide these seven unties in thz follo-ing veyt
One of tics unities, take it for yourself; another, send it to those who
; another,
are in the land of Fa !4; another, to-these are in .nat of i-nto those w o are in -ne
land of nitk anoter, to t---.ose who are in the land
of 7:7if; another, to those who are in the leild of 7ine eL:other, to those
Peircian ayan of which I :-a.re publishedthe translation in ny second
vollme of 'Ali nuhamma:, is the Bw:an left by the Bab. I?lave CLitained
t:lerecf a ocT: entirely written in the hand of Sun. Anal, vho told me by his
son :iz-an F:fenfii, that if I wishes for the new w-:lich fo red a volume az;
fat a t-1 :It renitted to e, he held hidelf at my clisrositio:::. Leav-
inc C:-.)rl_s at =lent, I found myself obligated to refuse. Later, fr=
a:oon: that I bouGht, I found one, issued fron the hand of an old
Lzali of 1-2:-.7,= I have al.r.eady spo]:en in a preceedinz note: thin Ba7an contains
as a v:-Icac.- t]:e con.nentary of the ninthUnit. This core_ is of Subh Azal.
Yov has he contented himself with cor=entinz purely and simply the
nine docr3 of the ninth unity, and the two unities ten and eleven, and is this
work w-zio=1 forne.i a volue as fat as the rest of the BELL-an, or did he "cause
to descend fror. the sky" the Arabic text of the verses of the eight ot"7,.T.:. 17-
nitieo thusly than to co=ent upon them in Persian?
1The arch, to say tne othrrvise said, you must recover
seer t.iat trill:. the Bab has presented the future dissessions.
seven': I-I is of what se-=en unities?
4_ ars.
A'"anitar.,
ianzazah.
4J-Lzerbayjar..
AY; - 24
who are im the lanr.' of 1:ar. Een-1 tLem2 in these towns towards those who be-
lieve in G. Soo:-. we send 'ou the verses ,,,hich pertain to the first
in tne
That vticr_ it is wortlly that God seal up, saw it up y=self, and the copies
of t'ne.:7_e verE.es, pronorte them. tol that w±ich czJes to you from us, ordair.
in confornity (.'it?. it
Guar yol:rself (17y) 7ov.rse1f from the maliznity of enemies. Guard your-
self (11,:•) ::o-arself , and E-lard tze Tersez which have descended in the Bayar.
U= T V=2; 07=4 V ES=PROF. YOU.4 FOR =ISE VERSES MUST STBSIST
077,511a1.71 Ana that all tne believers derived profit tnerefrm.
The Unity iz affected at the land of Fa,- make it come to 'Ali, and
tell to give to ear 7_ me of our _friendc one verse: t':-,at that would be a
mention on the part of God the Ver5-=7_irh, the Yise.
.92e 7rit7 wHic' is affecteci in the lane of "P.-Inc" make it come to the name
of rabil, this whom 'Ioa haz aldee 13:* the pings that He hat riven him
on the day of farIznent. An5_, for till; 4..-sere is a very great razli before Goi.
We, we have re7avel cr.::er of-the of those who, in the Bayan,
have bro.,,-°- to -e the i its of this fifth, aid we have removed it also from
their children. - i5 there a b.enevoler_ce on our part, for we are the
nester of ber,e7olenoe.
- 8
12-_e is effeo.te Ma-, me2::e it arrive at ns...pe of Zadas4
ID
Mat is at Ed'fll mr1:7: it a7rive at t:-Le nar..ie of .:aLln;
4,1! aecte.f. at :am to 12 a=r.- those viao are before you,
iF oo]l7ince in tla,e reli,7ion;
iz affectea at tee Le l, 13 to the name of Djairad.
3Compare Christ to Peter.
veez: .7v-.)5e tLe 32-a,n t hat Subh--Azal must vrite?
ars•
riEac Unit" Trl.lt contain i: verses, that thEref'77e 5.72,1ez 19 frienlz.
'711 is e7iTal in nunbe-.2 to -1.-.annt 171t :!.ere in nlaco of t!'-is pare.
'e free from t,e ooliL7atinn of paying -Cle fifth of re-enue to trle
vio, belie-,e'l in me, na7e arrive4_ at my rescue, and have sent to
me t-,eir
Khuresam. 10Probabl: Asf,aq. 11, Azerr,a,an..
12, ],azan an. ourdistan.
It is not lic't for a.,y of te believers to be the possessors of ttese rerse,
it nne of t:nese veraez.: and aIl must be in the 7-lapiness1 of this -ve-se.
• tr, a ,-evsec, of Go, as e." as tre TLEIETS which have 6escen:ied,
do not :i-e them except to the pure slaves of Goc:, for neither- the
creLt--en of the hearens, nor -nose of t!-e earn, nor those uhich are between
tle hea-:en anti t?le earth can eTaal (even) one of these TAFLETS, if so:,ene
.,,r.s it.
:efu7r, =rourself in Gol7 acainFt all of the ones until COd nanifests He
rut all of the belie7.-ers irlappimess and will remove their sorrovs
and pains
,SL: It is this God the Victor over His creature, it is He, Him Who subsists,
b-
If fin-1 one of the believers oonrinced in the religion, give hir one
of tl_e:ie :XARILS so that e--td--11 aid 7ou in the religion of God, in the r. i.e
in he will be in his ca7a=ity.
Ye, we have fixed :Tim who distributes the tablets, Ric vho writes the verses
(yr Go--3 wiLl-cr-use the beat of these letters to 7o to Vnhi('. A'ala4
aLd that one of t'::ose 74,e will keep fat bimself, May he-'cive to each one of
the believers in God who wa.it-fm- a bounty and who have right (to one), that
which 'e Ils,5 a -iff-t to. 6
these are auto=rraphz of the Bab. It is possiVie that these a;tocrplls
are the verres of the;-an, or of all of tr..e rest of the sacred work, and -n-,at
this knonE thirty-nree persons has a syrbolic onaracter.
2It is 1-zim-n t:.at the Bab wrote a book of Ays4ils or talismans (see the yan).
It 1F-- roz,sible that these Unities to distribute between 7 provinces are of fibse
t:74s-=.
3iY7-i7 -atib(?) Sub-l-Azal(7) ,
ET t7,4,';!= to
I a7 o':1:17e--- to li7it c•self an-3 can not say '_ire all that I would here to
sa7. I hold o;inion of persons that nese questionr 6once,m':-,ther doe_-
mentr : can r_of cite.
If cLe ,,.f_shee to refer to Dn-e 379 of tl,e first tone of Siyyid 'Ali Muhan-
maf. iit le me see that it is certainly to thie letter that .9711,1-i-
Az7.1 vaz 1Lnc when he told me that story I (re-)told.
Tt A Si:7-id who pretended to vecs.nt at thecf the
of the 3a1 , these last Je's.,es to the ]:1.:7-.1:fr, of t=1,5 Re-
c7use: hi nl---,inEtion for successor to arrive for hin. :wok", it see= evident
a6slirr flat berider t:.ese orzlers forhis interment tfle 3ab
to me that this r=ination is contained in this letter. : did not as;: tat of
at t-Et t:,7-E. an cor.Prilantly 45.0 not BrL ecE-,,,se 7 t'_'.o-l=ht t!-,at th4s tionination
was cOn*t a sin7le comm=-:cat-l_on Ltute: by z'ae Tlecft
70 return te t'et vhie:. we were se:-ne in the beri:lninr of this p-reface,
that the citation ich will follow will demonstrate in peremptor:y rE.shion
nucl', we he,-e reason in supposinc that t-ne Areic Bayan havinz: been rublise6
f± -`± cf all, tc teecLiing of the Beb had to remain linc=prebended by the 'tease
-Flare. .ie clearl-: explains also the interim- mevellents of the sect,
re.7:eler_F_te Hec-Jsrlon:7, the nsetins of the council of Badasht, as also the calum-
-les of trese mnfortunate sectarians were the victoms.
Trlis citaticn 4-7 an m: tract frog the Sahife A.iliree-
"An then1
The slaee needE Gcd, He who bac seizel very ztrcnzly the cord of the Ver:-
Hi ..h explains that after the -rete_rn frog*, the pilb-riaze, when already the Teeti-
any had beco-e co7;pletetY the 'manifestation of he science upon the entire
-a ---.
world, by the evic3ent boe-.s, by the isolid treatises, it is thus that descended3
upon him quantities of writings (coming) from all sides, from people of science
and of elation, -.scgrdlee thus to fired him in the middle of the Ocean of his
sorrow esti of solitude. " 41.
"In the host part of these :writintro.the roverleeness in which are found those
who were not peolole of science _to comprehend the verses written in Arabic is
demo nstrated.
"17o- as the destiny had not Fet established their response in the Persian Ba::an
of the e•i73ent relizion, it was ordained for them to turn themselves towards the
wwhons been itructed-5 in the first boo7:, until the rise of the sun of .
t _e of the :,.orizons of the L-7-oss shadows, upon the letters Lly and
in the tlersed year 12:21 vithh the permission of God, had been YWEiMEm-Ek4-2:
Tels work be6ins Iv a Khutbe, which it is useless to translate; but which seer's
to indicete that the Arabic Bayan was rendered since before the departure for the
pilgrie:e, the Persian a-LT-an not haying been, for the greatest part, at least,
until
2Tnese evident bod:s are: The commentary of the Sur.e! of Joseph, the ibaY bein
proba-el:, the Arabic Bayan, and the Kitab Ruh which was reveFled on
return, Llrinf tne sea voyage.
7
4T ismist be an allusinr to his imprisonment in his home, in Shiraz, ordaine6
11.0sa7m ha1 It is for this reason that the abrogation of the
religious laws and of the religions takes place, for if, in truth the
obligation incumbent (upon men) in the day of the germ was the same as
that incumbent upon them in the day of the it would be absolute
injustice."
"Then, after obligation is attached to the perfect creature, from
the moment in which it has not been required of him to change, the
blessed religious law has nothing more to submit to it.2 It may happen
then that what is permitted under Muhammad remains permitted to the
last judgment3 and that which is illicit will remain illicit.
1 The complete text of verse 14 of Sura XXII (Qur'an) is: Then we have made of the
dollop of sperm a wad of blood, then of the wad of blood, a piece of flesh; then
we have made bones of this piece of flesh, and the bones we have vested with
flesh, thus have we made it in the great day as a new creation. Blessed be God,
the best of creators. Hence the religion of Adam is the germ and that of Muhammad
is the moment in which that germ, after its divers transformations, is produced a
great day, in the human form.
2 This phrase is seemingly Islamic in import but the Bab does not yet say
everything he has to say. In order to follow his comparison of before that he
leaves in suspense, the germ has become man and was created at a great day: this
should suffice for the ignorant ones, and these ones must believe that Muhammad is
the Seal of the Prophets. But the penetrating insight will comprehend that it is
the child, the baby who has been produced in the great day; it is left to him,
through the evolution of ages, to become a youth, a mature man, an elder. Each of
these states has need of a new teaching; and, if we admit the theory of our author
upon the succession of the preceding Prophets we must also admit to it for those
who will follow.
3 The Bab does not compromise himself here. In reality the final judgment of
Muhammad is the manifestation of the Bab, even as that of Jesus was the appearance
of Muhammad.
LA.7,-27
1.1_71til the aa:JE epoch.
".fte,' L..e 517)e-7 cc mliFion and of the belei7era have arrived at tLe
of hllnar creatu-e, t .e t-f.e 71-7Josea unon as duty the orders
of the r7icent ▪ As nue' as the Unit. of re14:io:- not arri7ed at
--..t=ity, confer: rua7d of t-:is re-F:1El= n or Ito
tee:, ._7e• e-7 pers,-.7.1 tHD of re.1:1='on arrived at
Vrst rear of -at-1:.-1t:7, He co.2.7ans disa.T.Der-,,-Ice of :is testinT
G} He o=-.s.ine for 71E to 671ey 7in testmon:.-.) hE 77.1e1
at the nice of a oc.. =7F z, df!ic-ZitiP5 the be'n: arr=ves at the degree of
science Lnd of firri 07-Anion in relicious matte-P.
"aarin,s the "pace of one to,.:san.,1 years tie 1,ierzences (cf pilions) are ma:3e
7.a:,' in the T.:71E2" C: sect , is Ln the truth. In such a that
all 1 virtue cf the fear t-fat the are bein: -nit tc the test by Gol, b: virtue
❑ tn.e order of to a:J-1 his efforts .t•-le most sincere in true ana
goo!2 acts, to obe:- oters. In this wa:: all are worthy of the day of the
of the evie,ent in tY,e 0-rient -PollowinE; the clear te=s of the Emir of the
Belie7ers, i him blessinz. In these da:s those wh_c. du not act sincerel:
in the tests causes to eacena, He alienaten frog the evident
reliE!ion, in such manne:- those who are net people of snit;--,.this Unit: beinz7
the esse7,tiad en 3f: clyntinEenees--leave the circle of those who benefit there-
ne
74' -orlerce t!_e rel'Eion of .1_. t _e
be upor 1!4- the s14771-it of sinceriti, If t:1i:_s one has affirrief:
the lieutenanc;- of people of decency (tie Inamz)--upon the =be
t.,Irr, away fro:. cr:ler of Husayn be the merc:- of God extenJ',
t e1 aver was one of t._e ones este.ilise:1 with pe,:ers' of the 7Lyn
1_ of fourteen. If little Elzropean science knows of Ba17is7,
at leant it ::_D-•":1 • nu.7.1er or the Unity is nineteen; pe,..haps it willhe
ter-rte' to see :=ere a contrafiction: there is none. We see that in the manifes-
doors *:tere in tHe rr..nber of four-
teell. The trelve r„ostles, Lary and Jesus na.::e fourteen; The twelve
Fatirl:1 an nharantr., nade the same nthlber. Outside of the Divine Unity, there
remain four rersonm v-:10 are the representation of the four Powerz, Life, Death,
Birth and Toure_ment. These fou,. per sons have eristed for the Shi'is; the:
are the four navF17. (See 1A/i ]4utiaranad dit le Bab).
-The Evar.„=„11::.4 7 -" 4See Se7-e,: ''4 flit le
tation of JeslY.1-, as in • of fluhamnad,
BA.171: AP. L.= 31
cf the little diseeTearance, there is no doubt that the works of this one are
corpletely vains; for the fruit of all these acts is the obey God, that's to
sae'. to affirm Him. The acts cf anyone, in whatever time, serve nothing if
he does not obey the Will of the order of God at the epoch in which he acts.I
"Now that you know an atom of the Truth, hnow that the order of God, in all
estate, is more evident than-the cut. Toboly has arguments against the God of
the world, the very elevated, He of Whom the grandeur is sublime.
"Hence, after that, during the days of the disappearance mf the divergences
arrived at the highest de&-ree and that ten were fathered to ihhe comprehension
of the Unity, it becomes obligatory, for the mercy of the God of the world, to
chose in his testimony a slave Cwhon re bestows) of a complete testimony, and
thit Ile manifest le:elm; and this, se imeto c'ea=ce the routes of the divergences
on the point of the Unity.
"Even as the princ:ip:es of religion and the faithfml of this time progressed
from tiLe world of bodiec,., even so the aligns of God, of the rank of the limit
procressec: to Lafinity.2 It is thus otaigatory that the testimony of this s
slave lee aleeee the world of the intelliE-ences which are nothing but the degrees
of the lemowledue and of the nudity,
"By this fEeet that here the affirmation was difficult for the most pert of
men, these zuhIiele ranks He made ter escend unt!!..7.the material rank of speech,
but in a rani: such that nobody has the power to produce similar ones.
"And He did, not fix limits to these words) so t.f.at they waeld be a testimony
as magnificent as he sun of the firmament upon all the creatures.
"How etrance is the industry of the Lord of Grandeur! How rerfect is His
power! From the very midst of the divergences of religion, He chosen a slave
in the =idst of the Persl'eans and opensI-Xis tonctelincthe lan7uage of the verses,
in such fas'eion that never has anyone hefcre 1.,rceeght similar ones!
"All that he vis.lees, instazat17 he sk-s it without hesitation, he writes it
without a stoppage of his pen. And the very force of the resemblance of
what he writes with the verses of God, nobod: can affirm the difference.
"Ind these ones (these verses) are not like tie verses of the Qur'an: perhaps
are these verses which are a testimony upon all of the people of the earth: and
1See the Bayan, Unity One, Door One.
From the material rank until the immaterial. See the Treatise of the Seven
Proofs.
BAYAN ARM: 32
simnel- to them, in form and in signification is the figure which arpears in
the fifth mirror.
"All of the verses which God caused to flow from r7 tongue, their meanin=1
a wore from amcne their words, in face of a wcrrnd cf the Book of God (.;'curian)
in face of the voeech of the people of power (the mama) is absolutely nothing.
"That which cculd be seen until now of the Book of J_Istice, 14,000 verses,
that suffices as testimon7 for all the people of the earth, for, 17 a bene-
volence of God, they f1:114 from the only nature of the treasures of invisibi-
lity.
"'What is there then of the extraorednary for men? After the descent of t' le
Book of God (ur'an) in the midst even of the people of eloquence an-! of 'fa-
conde', nohoey wanted to believe during ten years: sore said: they are fatles
sf the ancients; others: this resembles the words of the Persians; others
finally: tf:le: are story-tellers of the ancients, while:- as in the end of
reconning the: admitted their powerlessness and finished by believinK.
"0 interrogator! The treatise of the works of the year is composed of four-
teen door n: its verses are 214 in number! Show them then to all the Aratic
or Persian iulamas. By the Truth of God! Of Whom the will is the Will, if all
ren of the earth united themselves they could not bring a door si filar to one
of these dc,o-_-s.
"It is 4n this way that the day of the rising of this order, until this in-
stant, by the Truth of God Who knows all things, I have not seen a single verse
brought by whoever it miEht be. From someone who negated all the verse I askei
for a hadith, he could not produce it, and that it a thin; impossible and inac-
oescible.
"If so-Iecne arranges the words, they are words he has pilfered froL
the riGnt ana from the left, not that he can speri: of the very vomb of the na-
ture of God.' can bring they• are only words of the people of hell-fire.
"Someone can put himself in opposition with this order, and can have as
author of this boo': the power to (not?) speak, if he wishes to do so, during
all his life, except in verses, i mall kinds of cause, without an:7 powerless-
tess being able to manifest from him?
"If the testimony of the imam, upon him be blessing, is that he-m-amt possess
all of the suns (which one demands of him), that is true. But he is a sign
before whom all the other signs are nothing, and will he not give others than
that that his testimony is complete.
"Yes, certainly: if his testimony had been another thing but the verses, it
would have been obligatory for him to give to eac~ one everything that he would
B.C1-AE L-RARE: 33
demand. But from the moment .U7-.at his tetimor.7 is s;zperior to materih2
testinennies, he is not obliged to do so, and testimnny is perfect fcr all,
even as it has c'escended: that in truth, a verse of the verses which we
come now fro'n causing to descend upon you in this book is, in the order of
God, equal to the verses of all the Prophets ant to all the testimonies which
men demand from you.
"If someone comes rrom sari Thzs toe-imony (the verses) is an industry
which comes from he who would steal: thus is remroved. It is thus that
it is ordained in the Qur'an, word by word.
r„ That a liar says: in certalm areasige verses these are things conttary to
the rules of the people of this languaze (Arabic); this is an imposture. All
of the verses, like those of the llurean have flowed following the formula of
the divine rules.' To say the contrary is a lie of demons or a lack of know-
ledge on the part of the saribes.1
"If all the vulp,ta wanted, be it in the book of Justice, be it in the treat-
ise between the two Harems, to find a false word or two words without Baron,
or contrary to the rules of the Book of God, and of the people of this 1.1n-
cuase, they dould not do so.'
"Perhaps a single verse conforms to the rules of the people of the lanzuage
confirms Cmy) claim and suffices as proof to all men.
""Say to men: Die in your aver, enter into the fire because of your action
of associating; be lite the stones of the hell-fire which were cooked by the
violence of the heat."-I
"This versem suffices for the people of doubt and of icnorarAce, is lonr an
he Power of God endures.
"Know that the God of the world has elected sorLeone to conserve the reli=ior
of Eiz testiann:; the certain testi:rionies, the trenc-iant arruments, he Las placed
them in his 1-ani: He ca,1seci it to grow a7aenz the Pe7zians and, for His WCTI:".8
of Trath, this one has not taken lessons fron... an:7one. Perhaps he is absolutely
izeorant as t,e child which co esfrom beinr be,rn, relative• to parallel wor':n.
"Pei-hatio, until the :t-event, one has never seer, anyone who has grovm a.. onthe
Persiann an to whom it was posle t.7, speak with tardscauch that the elo-
1It is said 4-neat the mistakes w';lich are criticise:', 2c- that they are not or
that they ca:p. from the copyist.
K; tab he in r~1--Hara=le.:7..
37.ur'an II1, 115.
112;M: 34,
quent ones an:! the disertationers, t.1e p"-Alosynarrs and the sa-ant5 afl'rm the
-powerlessness e_nd their iEnorance even of their apparent meaninc.' '1e whole
the 29 letters c.f Et1,0-!Tabet were and are in the hand of the savants, a_nA
nothithstandin.7, spea3:inz, in this new way never was in the power of an; one, for
that is not po..;ible.
"\-:1en ta2:es e n in hand and wants to write a verse of 111-5 co, 7,
nature, without borrovinc from the book of God, then appears the sublimity
and the difficulty of the work: in truth that is not possible to anyone, except
to him whom God wishes. Prom that that the Perfect Power of God is complete,
He has given to the master of this being, outside of this sublime sign, of
this great argunent, strange divine ranks, of such kind tnat every person
gifted with breath can be convinced at verses of this kind are not possible
to anyone outside of the permission of God. It is thus that, for example, in
the space of twelve hours, he writes solid treatise without stoppage of the pen.
What testimm:- is then more sublime than that xam1Should have arrived at the
rank of te truth of craisons which is the rank of intimacy with the Well-Be-
"It is thus that S.A. Zadeq, that blessing_ be upon him! in his Misbah ouch
Sharie, has clearly explained it. Now, until today this rank has become manf-
fest in none of the phi:losophers, none of the savants, under its perfect form.
If that had happened, tese words would have lasted. Now, nobody other than the
people of power, upon them be tlessLng! could have claimed to tinis rank. It
is thus that the author of the Book Ilagg out 'a in. giver, as the most great
miracles of the people of God (imams) their own words.
"On the subject of the treatise entitled Sall2ife SeejacUye all the 'ulara have
said that it was 'the -salvos' of the people of the house. (T'ney) went even so
far as to 'rte that this book was, in all, similar to a re-;ealed book. How
it is affirmed on the subject of these Sahife Sedjadiye the eivLne lie-Aenancy!
and (they) hesitate on the subject of these few treatises (mine) which have
pro-ressed as fax as the end of the world of limits, and on the subject of
what is faun therein! I to :c refuge in God against the demonic thourl'Its. In
truth this d,yorn is for men an evident enamy.
"If a man of science looks in truth', he will kno how much it is dif-
fic1-2t to in a vir:: of the eye words into the world--wh-ich is the v7;r1d
of corners--t--Lese ranks 4.-_-_7:hh are above the world of intellicsnoet that further-
more he contemplates the ordinance therein—be it apparent, be it intinate--
and then he trill conrrel-eni this thin: is sublime.
dr 7A717 dx--t
M 3 5
tr-lt-1-_ of God Who male descend the Qur'an upon S.A. the Prophet,
-41-Tine ber_e7liction be upon him an fa=i17, a cor::nunication with God,
elocuent and cadenced, is in truth r7-eate- than all the sciences, hi'zhel
tl,ah all obedience, particula:-17 when the sublime ranks are manifestea' in the
new swords.
"W7noever will look really at the works written b.7,- the author of this book
will know that the meaning and the words he has brought to them in this world
of contingences, from the world of the invisible things. No phenomenon sem
-tlable can be claimed in the worm of the iT:ams. Do not go inaL-ining, that I
..ay that these treatises are more f-omplete and higher. It is not thus,1 by
the truth of the God who manifested the people of God in Eis absolute lieute-
nancy. l!y existence and my qualities, the words which come from my tongue and
from my pen and which will come again, with the permission of God, can not be
conTpared to a word of the words of the people of power (imams). They sojourn
2
in the world of the Will of God- and theseotzr than them are not mentioned
except in the shadow of their own works. How can the hand arrive at attain-
ing this degree.
"God is indeed above the cualities which are attributed to Him.
"Secondly: ranks elevated from the master of this order (the -Sob) are Khuthes
which have come from his hand with the most high words of the people of eloquence
and of ex -planation, easier (to comprehend) than all things. If truly the whole
testimmny of the master of this was but a Ehutbe, of the sort of those
which were manifested (by him) that would have sufficed as troof to all.
"All see and ':now meanwhile that the 'ulama, after a profound exaninntinn of
the hoo:T_s, after numerous reflections, arrive, with unheard of difficulties to
write a Kutbe: in final summation, when one puts their work in comparisnn with
these neat 1:huthes, then all say: tWILlat a difference!' God ordains in truth
betveen all
"'If tfr,e h.ad not turned away from this order (Babigm)no violence would
have been exercised upon anyone. But, that -elLiich arrived, the fault falls en-
tirely -anon then (the tulama) and this, until the day of the folloyinz judze-
rent,'
"Thirdly. Of the true ranks is still the manifestation of the science of the
1One seises on the side here upon the be'ria•iour constant of the Bab.
tally affirms, then fearing to have scandalized he returns in word_s but oT11:
for those who:n he would have scandal;zed. The others have but to ±-old t1-.emzc_7e-
to af4"iron.
are te -711 of (=of..
3E;
master of these ranks, vl_c has explained in brief speech the invisible and
sublirle ranks, in such mammer t'-latttofle ancnz the 'ulama similar explana- -r-orm
tions hove not issuea. Everyt"nE he has wz-itten he has ccnfirmed it by
the philosophical proof -is the greatest of proofs.
"Each one o= the r.t.te-s. of iiltel:igence who has seen the commentary of the
Surah of the Cow, the t-eatises, the responses to the de-l71s of the people
of science has become c4:tn-i.-rzed_cf all that is written therein. The matters
W.7_:!c!-- the '1..,lama have in,numerol:s questions are manifested in the
rev- •ors fasb.iont of the meter of these verses: and
all the --Jevrrile of science b&ve afarled that this is a bounty and an eternal
gift of God very hIgh.,
rart7:es that'Am severed rankakby the variations of words, in others,
b the contrary of the 1-11hes-7.adopte4Etb:- the people of science at differs
it ;Js sz: from tir vit te-cme convinced that the Mazter of this
rank has not seized_th*_verses an,4_ the sciences by the route of acquisition:
it is by the light of Opil-that-is 1:2-.7-east was illumined with the divine
sciences.' - - ' —Tr
"1',at one when retnrnL az-iatioms to the newness and the 7,ontrary of the
rules to the divime.r121es. !oirds of.this kind have descen:!ed in great number
in te ForilcallIple the word rele-le is feminine: God has made it descend
under the masculine 'font: irk this speech:
"(One day the anzels 5,ti4 to Maryltod announces to you the good news of
the speech, that frlis seez.,11rthe _name of him is Messiah.I
"Instead of feminine. Be SA.;-,'E cne of the 'greats' in his speech: 'In truth,
it is she one of therel3ts ' 2 - fear to men.
"lie permits to each one to accept t,-.e d.i.7--ine rules, for tiose who have not
acceptei God are of the evil ones and of the ignorant.
";nd as He made descend contrary to the rules of all the people of God this
speech: 'In truth these twc are magicians.' In such manner that all would be , -
convinced that the ir_strz--ae.nt of the creation of the words id the o= der of God
and naught another t'7.in3.
"Even as the wort .s have progressed, perhaps soon a day will arise where one
will read the verses of God contrarilly to the rules and to the accentuation m
used among the peeples:dif the language. C mry God! fasten the happiness of the
people of God by your bounty: in truth, you are the Master of the eternal bene-
,rarlan, III,40. 2Qur'an ',XXIV, 38.
:SAYAN A21;3E; 3-
volence. =,„
"Now that you ?mowt1ie due significatitas of this world (of the qur'ar) know
to-'a;. in tIle branch of the Eana eit_shari,1 the divergences have arrived at
their. peaL. Certain ones, known under the name of Ousoulis believe themselves
to be in the possession of the truth because they have the science of the me
on the subect of which they_allcaTeV; others Inoue under the name of Akhbari
believe ner-..selves ir the tau 4I becavee the: do not accept the testimony of the
brilliant inte11-1.57ence; othe-rE no under the name of the fire Ehaykh Ahmad
son of Zazrn 3c--1,:1374,esst14 dust of his tomb--believe themselves in
ponsese,on of the trite am4:vre. They have however-_-_not comprehended
the tenth of the wc,ro of 11-.1,-.is inns',-ious unitarian! Others are known under
the name of Si2fis, a:pj t1',e,z)7e11e7e4hey possess the intinate sense of the Sharjah
while they are in i-thctandkimis•aufW*- of its arparent sense tt-ef its iptifAtil
--ezeam 7
sense, and ha--e f--,.:=Lien_.11.-ark:-.-f-ar.:Inc74-3! Perhaps one could say of them that these
• -
people who have no Olge-hare:xhosen the route completely of shadows and
of doubt.
'here -o* -nd, loot that in ea on of the four religions there are dive.1.-
zences herein to ii-ifint:i1J_n *nner that they accuse each other of i71-
piety. Ani furthere, o4tside of-these four belebtated branches some consider
the7:selves as the of A. specs at sect, like the SAD T.''--' and the others.
Each believes 1-i!-.self to b4 in the -euth and considers the others as in the
solute lie. As the A..-1-62 said-tf;; well when he said:
Each lover:4-slms7Anlanwith Ley la
And 1..c:aegates that mhe has with any the commerce of love
It is on:1420:1m the tears _flow the length of the cheeks
That one can ',mow who wee aad who makes semblance thereof.
"Tere is no IfoulA:that t1e.a"L-soll4e Truth, in the midst of all these diver-
ences of the lsna rkshari sect, is found in one among them''. !owever, in
ine Shills, see
ti ian,lerivative cf an, attentive study of a fact, and produced by reasoning.
as proof: the bock, the tradition, the universal consensus.
4Ahsaii.
n_
A-0 rise up from Mcalla Sad.ra. This last was Mashs-aahi, ten ink, a little towards
the Esh.ragi of whom the chief is Shafth Shehab oud-Din Sohravardi. What bevies
of the affirmation of 112. de Gobineau declaring that Huila Sadra cheif of the
School on which the Bab was dependant?
6There is but to re-read attentively the list of beforehand to lnaow where the
preferences of tl-Le Bab co.
BA:17:X
tru.U1, the people wilo are outside of it, if they act for the love of God will
be welcomed by God.
The order stopping here (that's to day the divergences arriving at t'neir
summit) the hidden imam-maylled hasten the happiness of his return--elected
a slave from amonE -slaves;._ he chose him in the m dst of the Persians .and
- _
of the Greats to guard Eis rel4zion.--• He bestowed upon him the scieflce of the
-:k
Unity and the true ,s which is to best of all the hoods. But, as in each
epoe., the people o-ii;lic_epci7-31sdihn themselves of that one, among them,
who is the greatestof the -isisms.a=verson was brught forth in their midst, armed
.
with the sublimity -01474..341 fasalon so that the people of intelligence
- -
do not hesitate to
"':=ere is not a the glory of the 'ulama consists
-:- ..c. _.i.
in knavirc the poL.44-af 4:2-le = - =far.:-.Rnd of the hadith, and the glory of the
- -- : - ---- a-}
savants in knowinj the elev4Aedc-sankjities of the intimate meaning. It is why
---_, -
it is obligatory thit the ...,..4v.e-'who-AZ chosen in the midst fof the crowd be
_
brog5ht forth with 'e-,7,reatest af2EWbse Biggs, that is to say with the science
of the intimate anli;hf noLiEe;it Glolremce of the intimate in such fashion that
• -- --_5
.-. !--. !-
the testimony be me±.f--nt =1:Grate'for all the 'ulasa and all those who knaw.
"Each intelligent !'7.Er_ -1i5 lb.siks-Utb the verses and the speeches will see that
in such fashion mom------..-..,teStAlLel t sun at midday. Each person versed in the
Arabic larcuace ancifted-wittE-v1044t, who looks into the eloquence of the verses,
• -- . _ .
see from the side .of e peotile of the Bataan, t'n.is thing in the certain
truth.
"To-:lay, after tlleA7:5_sin: of the rt6on of the side ff the Orient, it is ordained
in the hadith of the.A.1,,r the believers—blessing be upon him--to obey Him;
it is obligatory fo-r. l tD Cbey -111.74 to love Him, to follow his or.:'ers.
"And that'is the 1.3121_,e of God Unique. Whoever wishes to believe there-
in, it is for himself that he believes therein: whoever wants to say 'it is
a lie' it is to hisAetri-aeLt-that he lances tinis accusation.
- • -- _
rThe testino=y on led iscastIete.upon the universality of the beings. Com- .
prellend then, 0 men! if someone 'knows me, he knows mei, if someone does not
know me, I will make--myself at that instant contrary to hits. If someone loves
me, in truth he loves God and Eis Prophet, and if someone irncres me, of a cer-
tainty he ignores God., the Prophet and the friends of Gpei and this glory suffices
1Tt is the same reasonins as in the treatise of the Seven 17:roofs.
1,2/02: 39
■.■
me.
"The testimory of God suffices for the truth of my speech.
"Ti,e r-arifestation of these verses, of these oraisons, of these religious
sciences provenes from this dream there I saw tke4opret,head of the Lord of the _
Confessors separated from his blassed body, at the same time as the heads of
the other confessors Ochled at Karbila). I arank seven draughts of his blood
because of the perfection.,of- his lo;i4 It is to the benediction of the blood
of this highness that7I owe that Miloreast has been full of these verses and
of these luminous ejazu2.ations.
"Glory be to God wiiLo ode me c11-1-the blood of is testimony, and fixed
this blood as the trath of mi-l_cvefilory be to Him Who, for this reason made - _ r
upon me, after His arlir4 to.:figWIpiuscapiness. •
"We come from Goaliniivi returi47taiiim.
"And it is thus t#at,they:act ct.1"
BAvAr ARI-.3E: 40
aCIAN
In thename of God, the inaccessible, the very saintly.
In truth! Me, I am-I-Uod! -There is mó God if it is not Mel Everything that
is other than is c-reature.
You, say: C creatiares, gdoneYle; Me alone! In truth I have created you,
I have nourished you, T have: kept ,F.4I have replied to your questions, I
have elected you as:Trophet4:J:!lays_4feated you the spectacle of My very being,
so that you would 77.t7:1te MY-Iterser-td;My behalf and invite all My creatures
to My religion. It7is i.:_i_s-1-140111e straight and cerilair way.
:,_•
I created all thilFsrl-T..7, ancl-I'fixed you on My behalf as sovereign of
all the worlds: I pets=7"tted to -,er-n_E-_,4r will enter into My religion to unify
!le, and I reconcile u.r2:ficatIar, Vort your mention,2 then from the mention
.
of those whom you fiy.ef an-VI-Le-Let-tap* of the Living with My permission.
That which has desceaded in t'..e comes from He and forms the precepts
of My religion, for, by the inter nlaitry of the :Sayan, My are slaves enter
into the Paradise. .._, '
_ •
- • _
In truth! The sue`'-2-z one of ai And all of My believing slaves must
at each manifestati7a testify, as thq testify to the rising of the sum.4
..• • r
In truth, I created yo fro? and I created all other things by
• • -- . • •
your speech beta useWelDrder -gm4.the Will which T made manifest from you.
In truth! We are pj71g.erful-,overall7things. And I fixed you the first and
the last, the apparethe ridden; for We are Powerful over all the orders.
Nobody today had been elected as -Prophet if it is not you, no book has desG
cer.ded today if it ienot upoil_you. .furtherno7e, no one will be elected upon
the religion of Goc;--if it is not yea, no book will iescena if it is not upon
1God addresses Himself to the Bab and ordains Him to : Say to men.
2-By virtue of the fe=ula La-:ill.theLia Allah. Siiyid 'Ali MmbPrimnd Mazhar
Nafs 711ah. - --==
to enna hourouf el hei Aonlie. eullah.
4
Even as all, when the sun rises are certain of its rising and testify thereto,
even so they should be convinced and testify to the rising of the sun of reality.
here apep_2,:s always to the Bab. This title which Re gives him, 'I created
from yourself', clearly indicates that the Bab is the feflection of the
Will which, God created from Itself, This creating thereafter, by the
tid of Efs speech, the of er contingencies.
'Ti paragraph offers two meanings: the first, the apparent is clear and pre
the second, the intimate sense is this: "Today you are, you, all the
ercl- .ets which were =amifeste,1 until this day, you are Adam and you are rDoh,
BAYA' .etar:
ycu. Thst is the destiny fixed by mod Who completely embraces and is powerful
over all thinzs, the Beloved. of all things.
In truth! The--an -le Cru testimony upon all the creatures, and all there
is upon the earth is owerless to bring verses similar to Ours. It is the
sane for all of versesas rime.- of -before as of after.
It is thus as if 2--oul=were todiy:Dur Houd5et Natege (spearing Proof).
'We make enter .v5.1.11.1treig-ii the Paradise of Our sublime saintliness,
and that1 is the beziinz 1.w-weal of creation in each mani-Fiestatinn.
That is an order and a part.2 And We are Him Who ordains upon
all thinzs.
We do not create & religion except.Ior the following manifestation; that is
=
01114 manre'r. of actincli:OuriiIiiim. things. In truth! We are victors over
all t!linE;s.
In truth! We brive-=fixed_tue-Air this religion in the number of three
_ -
h=7ired are sixty :-.11e1-141;A:ne rAlmbAr of the days of the year.
Oppozite each day_We have fixed _a _door so that all things might enter into
t7le cul;i'me Para,:71-:_me so that ir each unity there would be a 2ention of
, -
a letter of the -first letter ft
3 . -
All things belcm= and ti-!_isZod is the Lord of the heavens and of
the earths the Lor: of.allitLinzsi. af, that which is perceptible and of that
which is not, the 7:.or-f; "an the worlds.
_-- -
you are rnses and you are Jesus, you are Muhammad and you are 'Ali. And it
will be the same in_tbe .f.t.:tare eternity: it will be you who will be manifested
under the traits of Rim Yle-rz-1-3_,,,d *Let manifest, you also aftervaz.ds, you al-
vays thereafter, af"Eer. It is evident that God addresses Himself here to the
Bab as much as he reflects the Primitive Will.
This creation of 7ersem.
2That it he in this va7.
ul sha7--that is to ea y all the contingencies, all the years, all that exists
existed or 'All exist. But Kul Shay means the Bayan itself often called the
Kitab Kul Shay bL. tie TJalir (because of its 351 doors).
r. UNITY ONE
Door
In trutlil We, We have made 0:aiatary in the first door, for all men, that
which Go-1 testified for Himself. Y57 men say then: "There is no God if it
iv not the Unicue God, the Master of all thincs: all that is other than He is
Btsty Au:Am 4
His creat=e, and all atlore Ming In truth, the Master of the seven letters
is the to of Gar: f-rr.-all rem who are in the visibilities of the heavens,
of the earth and cf that which is bet,,Teen them. May all nem be guided i4trough
the verses of Gocl which co:De from hlm." (Continuation of Unity One from the . /-
2cd to the 19th door)
After this first door, each door contains the mention of the name of one
of Our lieutenantst 115 to 5451-, menttion of one of the Letters of the
Li inc, after these -ones reiturned-to-ithe life of this world. Those ones are,
the one Muhammad, the Prophet -of od.i then those who are the Witnesses (the_
n anon -6reitILres, then the directory doors. And
imams) o those ones were cre?..ted14 Arta rilArld, because God, in the Qur'an,
p7.'omiser.! their - _
Each one of those-- i-elientioned door until the first Unity (of the Book)
is manifested.
The mention whichAA„made 12,erein 1,:s a bounty on My part. In truth, We are
Vie Benevolent.
Ivhat s Unity zuid this p_rimitive Unity
is cited in the mon.Ilt-i-1 Saha (Ahertrise said in the first Un.it7).
truth! We 1,ave-zrtted V_-.is•creature t#ronh the Primitive 7nitycr and
We cause in truth, 10:1-e-the cresres to return, through this Primitive
Volition towarals ttLis_Zmity 7 tlAtr, return of the creatures is a promise to
.14
Sirrie_ 'Ali littharna. aboid.
'It is clean-rath4i-eCfrbm . 1105i:saEe that Yuhammad has returned to the
life of this world,mt-in learing.his tomb wheti:lhiatmsterial body has dis-
inte,7ated, not that his -soul Is 1--incarnated in another body, but it is fou_nd
tLlat in this wore_ of the living, is'fa,tnd a person who exaoll',, represents
the moral personal ice;; of the Arab Prophet. This person pot opposite the sum
of Truth, which he was in the -Dast, as much as matter, the mirror, continues
the mission whicl-, i,:as devolved upon him and becomes the first believer in
the new manifestatiot.
4 In another world than that in 10lich-they had been created at the fLrst: that
is to say in the world of the Sayan as they had a' ready been created 127,, that
of the
mcnth is conposed or nineteen days and thus forms one Unity.
6-Be it Unity without number, be it Unity numbered; the phrase is true i one
case as it is in the other. It is the Primitive Will.
e 7 have created tie world by the speech of the Primitive Will of which Huham-
• d was the apectable, We caused him to return towards the Primitive Will in
the person of 14.•1115.,Innd himself rho-:is named Siyyid 'Ali Huhammad and who re-
flects now the Primitive Will as Muhammad reflected it formerly.
BAY AN 1'ABE: 43
thich it is obligatory for ITs to be faithful. In truth, We, over all thitgs
are powerfpl.
In truth! I, I couhtei all the numbers of -this time Unity,1 for after this
Unity =e can not count anT unity.
.
Before this true Unity 2 :joins-the the letters of the Unity can not
be perfect in the first deree: the heartt of all the letters of the Unity
are read; before Us,3 _am; In them o can see nothing but thetYmity.
It is in this way-tat God openlyordains the degree of each thing in His
book. It is thus that-men. tnight)-tbank inetherdays of their Lord. _
The resume, the prlmptple of 4 • is that God very high was and is
- - -
from all eternity. -_In .e C;ficl. very high fixed and fines ii;witness and
a book for the creature
In the year 1270 fi-otithe:e16otiof the Prophet, He fixed as book the
Bayern, as witness the aa.ttr---of-thpil-even letters. The doors of religion,
He fixed, them in theiLt,.1hber-rete4A4 " --
He ordained in the...first7riit71 the unity of essence, of attributes, of acts
and of adoration.
And he who shol:s tlae wa-zr- t:his ipc.1- He 'fixed him (as) He Thom God must
manifesz and Els Letts:-s_of the Livi,g, those yLn are the first who hastened
in the r!hit:- and -FplonEtzated Go4?-
And this Unity (of 21L lod'must manifest) is ezactly the Unity of the
- r
Qur'an which will laanifent itself in_ the • aad these Letters of the E±ity
ire the FirEt and the apparent and the hidden. The testimony "of
of is exactl:- the testimony_ "of before" which is the Qur'an. It is
thus that durinL7 1270 -years'4:A0 . - have ix-ogressed with the owt spirits,
e",
and, in each manifestatio tle order of the other world- comes relative to
preceedi,17
Thus, in each 1:15-rdfenta_tion in the rare of takbir7 there has not manifested
1 Unrlultiplied Urity. _ -
o r. De this passaze wall understood one would have to translate Tree Unity
by "tte Herb"
1-.ea:-ts are our altk:Cseat). 4here the text is Persian.
hat is to saW- sane ones who are the first to believe in men (Fe Whom
Goff slia.11 make Lanifent), after having been the first to believe in the Bab.
6In the other ►orl, that is to say the end.
The action of sa7ing 'Alla10,0Akbar'.
a na:Ie !--:Lf_er than that of Fa:z11:4 47:',0-1 0.Tr- is the master of seven letters.
Dyrin- months he who is t:Ie mirror of Go,' was established upon his seat,
n' beoause of the violence of the fire of the love noboi:7 foun:1the
nzyer tc a2-27-7,ac-=. this sum of truth: also the sun of the 7nity re=ainef
solitude.
'.10e7er rea-ls this verse: "I test ±' that there is no God if not in: it
is for Hir te e;:oellent rim=es: and-t:lose v!lo are in the heavens ;upon the
ane 1-etveen the sk;.: and the earth praise Him and glorify Him. There
is no Co-: if not Hil; He Who ert,races all thins, :fie Who s-bsiet5 Ei7s.lf.
"0 117 Gorf, sent' Tlv mercy -_7pon the-meter of t-e seven letters, then upon
the Letters of the iv with srandt#r and benevolence" cives his faith to
the first 'Unity. _ a
aarr Tk7g-77,
In tt:e name of Got the ir.a.-...cessibli; the very saintly..
0 the letters _7-a a-24 Big (if a .surety testify that there is no God, if it
is not tis linf;-ue god. In trials, ma. =:e this order descene in the first
door of t':le seconr1 :now the.71017er of your Lord in the verses, then
conten71ate the pm* of Go!! in-allE:ihin6s and the powerlessness of all to
prouce verses like =nick: have 'descended. in the Bayan: it is throught
this Bayan that this relicion is affirmed which you want.4
The seoon:1 door says tLat aobod:' embrace the science of the Ba7an if
it is not 7ou, be it in the eether yvt1,2 or be it in this one. For those who
are vitneeses to that which I wanted in the Bayan, it is those ones 111-lo are
dro-,:nelq_ in :'testy of God•-
1The lastwho giveditte-orders.
2An:1 the purpose of t'ne past =anifestation.
3-. - bm = wIlich means 202,ard. ',Ali Muhammad represetts the sccie number.
In the "adIthe earth will shine vithGthe light of its Lord
(.202)." The comzentar:r quotes a hadith which comments upon this verse and
says, "The lord of the earth is the Imam of t're earth (Rabb Est Arz,
:Lola:. el Arz)ane the Ima:z is the Qa'im," this_hadith being relative to the
manifestation of the ::andi.
4 ie the religion of
-You arir' your believers.
--• •` • - • -
-.e &Dor is t-at I have not mer=itted to an:-one tc... con-
--entFo7- if it is net it conformity with the commentar7 which :
-e (---) --7 tat ;21 zood returns to Ye1 all not gpre retur-m an
-f neTation.
7.7.r.t is t: .e certain zciecce of tile Ec:-an, if you other one know(ii).
*A= be tJentioned matil the last de,;.7ee IL who tea:r
«4
Goo nria the r=ot ,:ood ends at t1-4e most3 vile of the words of negation. Hence,
of a certainly, the first verse of tie 3a:an, if you have the power
tc YC SO.
AI t-e 7e7zes of the SAyar Etre tat one, if you know it. AnE all
tese -erses" are the.77_e IVPAS 7et-1.1z.ninz to 7.im if you see it. And
44ne 1:17-i/horn nod =Et. nanifest: when God wishes, you will'see
4t will le co-7ineed-tLerei.4.
The resume of ne foz;:-th floor is that Wehave not exaggerated, neither in
one zenze nor in t!*.Totl:er, = theTtio, the order of any thing: it cam be
that you will give your faith to Whom God must manifest.
7L-_e re 3e of the Fifth door is that God had not made any word descend if
it •ere not that wroi there is a spirit: it is possible that you,
-eoeu.se of t_--e remetezess n-om God yo.1 are contrite, and that you would re-
nice -dr
you read tLe mane of =lc off tIle letters of negation, cause his not:L.1=E-
is a thi:4;Vaich has useflaness for your situation before :trod, if
you compre!lend it.
Each tine that you pronatInce the rPne of assentiment testify to (your) 7-eat-
Less of lure and of amity for him. This is a thing vhich will serve you in
your sitlmtion if ym, can do it.'
It is there and tot ei.sewl_ere that your re7otenesz from the word of ne=ation
vill p2roclore for you a greater happiness, if -c11.1 want to bring yourself closer
to Go_.
!,11 of the letters return to these two words6 if you !lave perspicuous eyes.
Do not pronouzce the r,JeecH 'La Plaha ui-Allah' if you do not know the tree
of ace:Itinezt.' That is the aE;reedent which. God has taken from you. And
'_.at is to say '0-.at each good name, its conmenta±or is Mb.
2".
x commentary Cescends unto them. 3The text cariied 'at least vilex'.
L
.7:Enifestat:Lons. To testify to love for assentiment.
Pezation and assentiment.
sectaole of the nanifestation, even as it is said in the first door of
the f11-ot uLity.
;IS- -57; 4:
that is ti-_e ?ara-'ide f God for those who are close.
The re :-eof the sixthdoo7 is that: ir_at We have made descend of
=anti= in th,,!' Bey, returns to E1;:no7 We vill manifest at the da.7
of :12.if„.7.-.er..t C"JT -ref ses: itnar be that 7ou will col.le to Him in aia.
;.11 t e nentions otter •ain good return to hia who does not prostrate hin-
solf befo:-.e Fin 9.%I. does not rive Etr.1 his faith. And of a certai.t.ty you,
.zoost7ate :ourself before Lt Re Him 'our faith. And, in this same
far-nion we ha-e made C-- qua-r-an of the past eescend.I But yo.1, z-ou v:ere in
f-morance cf 11:. pz;vose (of 1;e1
It is tlAe sun of the trun for 'Ziom eight unities n.--ssed since His e-
lection ancl :-011 in EIE tame _yo,; virifr God and you adore Him: En f. of FliE se-
stet, thatis to s;-.7.=vf is mattfetmtion, after it aaa taken place, you re_
?.::.:tied in ig-.aort.::ace. Met -Lae meaz.:.re of the action of guiding in the
6.: x: if you, 7o'l ' rev the alken; that is t-ole measure of the action
of guiding until the-m.olnert in the sun of tratt will rise. It is He,
Ee God must maof,fast. -_Of a c;e'Laintyll ce-tainly! You must give Him
:our fai-n, an? if ypu Nf7n,your,faith, you will subsist eternall-.F in
Pararaise. If not .?-ou will beammi%flated.
The resume of &nor is- hat: the day of judcment is 'Elf the be-
,:
innin: of of the sun wrnItl_ until the =orient in it sets.
Lnd '2_e--ee of t7is da.77 is '-etten_in the book of God than all the nig-nt3
4 -
if 't.
liEs crested not::11nL e=e;t for the day cf juEgnent, for all men will
benefit fro:: t.e slt of God,- anA all will act follc,,*ing HiE contentoent■
In t%E., of fjuc15,ent, t-his question (tie ig ht of God) they will co:pre-
t-,eo..0 it L. a maw:fest feEhin. -Hence certaina:, certain1:-, xat'ait the --)ani-
feztation of t1-,e day of ju:1-ment; and We, like you., We await it. Certainlyi
certainly, act for God; in trut..! It is very close that the dar of fu:1;--7.ent
good' mention conce7nm the a' c:, each had one the first who will not
belie7e
7
-'1ne 'our-Dose of 'L.:4e :71arian.
--r•- ,flo;:s out*from the noment of its settinz until the follo,,inf: manifes-
tatic. 'elapses
•=7"-on the moment in which Jesi_ls announced lie nission until the :.:chart in
mountel! to the heavens this uas the last jud,-.7ment of Eoses; fro:
dpr in # s1C *Auhar=ta declare "iself Prop'net, this Was the day of
".:4oment of Jesus and t): is intil the death of the Prot:et.
/t-
for7et tiat tne sirlzt of God is the sip7ht of t!le .770; et of God. See
77f-t:- _-ee,
r-,Te at its -na--e not -et
Ee of r nct ?nut
:i7, cftit ic y zt] t for yu,irse7..-.e.T. TT,'::121- of
lastle,P:ter2 t=er knc, Fp= lt.
e': IC 1.77-4S: I -7e ren1ere0 o'.7.1tor,:- fe•t:, for
all creat-Ires at t1-.e a!orier.t nf ra:14cestation. Twat is to naF that t-!-ET
must eie to 1o7e for aur'nt -17ut m:st give tlreir fait to !e.; fo- ti
rift of faith in re is a t';--i7 ±ch is uceful to ycur state anr! yc.v
leave the fire tcvards the lirht. 77.-,at is the Sutili7e horizor- if cn
That is 371n7 in the state of life, if yo72 corpreenc: Ae,at i th anriNttt
is life.
The re-.1-e of the ninti-_ or the letter Lxis the tor b of e,11 of the fit-
ful of the Point of truth in the day of jud7ment, and it is fror this bomb
that the:* are all resuscitated. Sal': in truth this da:- of is reed,
there le no doul-t in it. T!-_ie letterp.,, because of the order of the Point
of truth reaascitates.
That is the ceitain r2r,ier of Go:: 7!-,7 e:"Jraces 6,77 thin 7=
e jvint of N-....t-larnr,%0 7,71e at t E-c:t mis-
--:.cris Soon I i11 hve 7 f!!7 ;:k_E:'off-a,-r-it
he r.t 'ill -7ie, F-TZ E7i7n it. Will
-77 7.1a 7inIrnr,lver- Yin conside-
7er.7. Cr to the !:-11Ei, €t the 5.L of f.E_r_ifentat-ion Or. 2.C:rOSS
t;e ali: rot: me7et
of
-IP IS of the .7.n t
in w:'-ic thin f•rnzlar tlmt is to sv in t'e epoch cr
7:z in fol-L, it of t:e
•2.7t certF,ir*: the7.-aar E: t Z:: :t= n-3-1 c.
1-±1. ref:ectic.r, of enc-trse
the :1-a2-2y: of EL7 orntio:.•
6ee 1-%', door 1. The best
re-e7atioL. Tin nne fcl:n-
in: Pl-cp7-.et; hence, since the e77:7earea, belie-.Tes in
car.et.e of the rie c=-_11,1 ..:-1,•.-1217,-11 el 1.:2nrL' el Avraz, all tt,cLe
have veil understoorl 'AiF. teac.:AL:- fcliom him, an becce_Le resacitater; con-
seque;Ice in the 7.a:-an.
":=e Fo:nt s-in: one is t!e first believer" the letter_, re:1-ctates.
-ee the 2cd 60,r of Unity
h 7c=e of tiLle tenth door: 4r t'-,e toml: he slave will be interrou.ted
on the of the siiectmcle of th,.. at i i even as all the slaves
were ir_terro7Dte:1 in he !..rfe----tat*on of the qarian.1
vill be, 'f truth. 'his question iz the speech of
of 23D if -vou are co-Ivince:= of the verses of God. These
vel-ser of GE": are exacter-- +-1osc. of Whom God 71-ast manifest.
The arder of he r;i.nth door is-=like that of the tenth.
The eleventh door -6T. tie secondtialty is this: the resurrectton.is real,
as the to =b is real. laaa_resacitates whomever He wills, from the midst of
the of His lie ,-i;tsucitates him by the order which the spec-
- P
tacle =Les hearc: from -hinself. - - so, you will be res-6,citated on the day
of judEment bry the order -olch He Who God must manifest will give.
The twelfth; door Is:that: tke Syrat is real, and you all you cross this Sy-
--
rat. This .yr at of St2Kbon God must manifest, if you, on the
day of His manifestation -act in con2q7=ity with His orders.
Sa;- to men: Before o v.11 awaitel the day of Pi manifestation: then, when
nanifeste:: M4:self,..1-t1.,is testimony upon vhich the religion of all 7nes
itself that i to ia:1 the-.-ve7'ses.of-4=od., then all have remained without
crossin: the 3:rat.4._Re7e_is the J..egxee of men vis-a-vis the truth, if you
compre end.
The resune of the_tliirteentsn-loDrin this thilt the Balance 15 real and this
la c He Whom manie8t;
t71:th does not .e7er sepaxate-itself from .7_57 Whom God must manifest:
Tie in fro:: it and tit ii) frot_HI4 shadow of the sun .:hich always fo7-
lc' s tine sun. 'You 4,7417 be pilt in toclay Bayan and b. the
idtmesses the San-n.
.E Thl-te=t is t..'171F-7 ttat te 7,e.c.-o-:*17. is true like the Balance.
t1-4.:cuzh that which has descenied In the Bayan, all men and all things
The will be recl-c,e6_. 0 1.-%7_sla-res! Tear Goi, d4so'be:T4n2 Tam!
fifteentl._ oc,2.. is that the P-ool- is trre■ This Bool: is the speec'i 0•
sli.bf,'ct of !TaLama:L.
L
1---ave not believe-1.
the-eir, if you love these vitnesses, you are Lelie7er-..,
if no (y0-7 are) not.
fin-E f-um g7 tcnr,:el if exe oor7ireed of the trut.
Parad; 46 P-7-,7:ise, it is to lce and the
T1115 PP-ali-e -s -eal an' whicl- equals it Ir.
tr-, We, We a1va7s z-X5sist in thie: PLradise.
All i attrted to Me in-7V- ParaA4se 4,T= exaotiT like the
are att-17-altel-to marife.5zt. 4111 yoll mot e: ter
to thiz. Para.;_lise(?)
The -.-.€'fore the time7,i,7e5-Vrte-L- it must chamge into it is the
fire of the 107e of Goy, andthisTi.re 4s Re Whom God must manifest Himself
before 7e 1:,a::es i7 elf 1:nown to memi if you enter into fire of the lov
of G171. For Fie L7ast mr=rAfent is the truth, an'there is for Him m
neit7er a n equal. youl_nnter into His fire, then
you will cease the toad -(benefit).-
The se-;ee:eenth Ivor is ti:e :;ent-Lo4 of theffire• The Fiz'e is true, anci it
the first r17,es7.ot .7„elimei_ i1ir Whom God must manigezt. Ne l do not
love to mention 1-,im who will not c,Ive his faith in He Whom God muet manifest,
for it is sonene who has tot ,giveal_is faith to the anterior manifestatinn
either. 27erythintbat with him appertains to the fire.2
0 My sle7ec, fear,odl -
The eighteenth door: The Flour istrue. That which God has commentaried(in
the B'Ian ) 7ou will be con,rinc*d tha-± it is the truth.
The nineteenth door that the rses that God has made descend in the
Balram are a carder' Tial of inAgaificentel and this garden is a Eift for Him
'P-1072 God mast manifast.3
It is roEsi)le that you will give_izur faith to these verses.
1_ tat belongs to rae, ever- histhat is in relationship to me.
1.2at,3 tradition ,,lair2.5. that this peruDni who represents tile first who
n7t, 1,elieve be •arza Agbasi■ know well that thereafter the
3E_-_-,a1-1.7 have said th_at it synlied in reality to Subh-i-Azal, but can not
the Pur'an-is a gift fo:- the Beb, for it prepared sen for his
fe the c-oP.7inr of Him Whom Go-: must manifest.
In the 3-a?_.-,e of God the ir,accessiblet the very saint17.
In truth! Me 7 an mod! There is no Go7I if not Mel That which is ot!,er than
re to creature.
BAYAN ARABE: 50
If they allow themselves to be guided by My action of guidance
then they become mirrors in which one may contemplate the sun of Thy
countenance. It is these ones who are My creatures. Say: 0 My
creatures, fear to disobey Me.
The first door: And you must be convinced of this, and it is this:
Everything that is in the world is My property, and that which is My
property in this world, I do not possess it. Say: 0 my creatures, at
the moment of My manifestation, give Me what belongs to me.
The second door: Everything I say is the truth, and I create by My
speech whatever I wish. If I pronounce (the word) "Truth" truth is
created, and if I say "contrary to truth" I create the "contrary of
truth".
This speech is that which pronounces the appearance of My
manifestation: every negation, every affirmation is created2, by this
speech3. Say: 0 my slaves, fear to disobey Me.
The third door of the third unity: When I will manifest You a
second time in the day of judgment4, then all the preceding precepts,
all the preceding orders will be abrogated, at the moment in which I
will give You permission that it so be. In truth, We are the Patient.
The fourth door: Everything that descends upon you during your
last manifestation is greater than the verses which We caused to
descend upon you in your first manifestation. Hence, be among those who
thank. In truth! The preeminence of the Book which We have caused to
descend upon You, over the Book that We have caused to descend in the
past is like the preeminence of the Qur'an over the Gospels. It is
equal to the superiority of Muhammad over Jesus. Say: 0 my slaves,
await Me in my last manifestation.5
1 Men do not discount Me. [Footnote explaining "Me I am God!" at end of previous
page.]
2 In essence.
3 You render them evident.
4 It is at the day of judgment, hence in the day when Him Whom God shall make
manifest will manifest Himself when all the previous laws will be abrogated, upon
the simple command of Him Whom God shall make manifest Who is no other than You by
virtue of the principles set forth previously (see page 2, note 3).
5 It is by virtue of the same principle that God has transferred the appearance of
the Primal Will from material miracles (the rod of Moses, the breathe of Jesus) to
immaterial miracles. See the treatise on the Seven Proofs and the translation of
the Sahifah yi-'Adliyyah placed at the start of this volume.
EILY.52-7: kl-ARE: .51
The fifth door: the tombs of the sTmotive Unity (of the Qur'an, the honor
which is attache,-1 to tile :0 is lethdrawn(from them), when you Permit it at
the moment of •y 1.:e.ni's'at-Ton. Even so, it is b2 My speech that this honor
of the past was onm'imed._ it 14 Blaves, turn yourselves all towards Me.1
All that is othert1_3r-Gos-the,o7.eature of God: nothing is intermediary
betty en This Cre=to-: anE tlzis,c-eattii-e. Say: in truth! As I am the Truth!
-
That which is other thaz waP creited by Me: because of Me, C my slaves,
understand, cease 1-!3=4ranifeettloni-it My other life.2
The seventh door: 17e-ei icesa:Vmdt see Me. Mkt which I made iescenfl in
the re•ealed Books, -ChatI wodld lie-Aean, My purpose was yoursight of you
(Vao is My spectaolOiouz' and in this one.
sight the_sr-ectacle 404:the manifestation is the gz-eaT.est of
the Paracases, if :_7FL -s'o=e-en,S itAr
Say: "You do not see am.ything because of My love without that you will com-
prehend in it My contentment. 0 My aaves who love Me, look upon Him whom I
will manifest in truth! 4x -
The resume of the eighth door is that We have created all things in the •
Sayan, and you, look at the Bayan (an4 then you will comprehend all).
The resume of the ail04 the nay an is descended order the nine-
.
teen haikals. 4 Thus 7ou 'read this verse:5 "God testifies that the is no
God if not Him, that Me is the One =Who gives His mercy to all men, the Lord
of the sublime throne.. God!=There is no loved one if it is not Him; Who is
the One Who is the best --Gt.ardian,- Ie ±o subiibts by Himself. This God is
such that there is no creator if it is not Him, Who is the King, the Sultan,
the Victor, the Malifesto.the'Uniquel-the Inaccessible. For Him are the goo
names, exalting His height those _who-ere in the heavens, upon the ea±th and
between them. Say: God is free of the allusions that you make of Him: this God
is such that there is no adored one if it is not Him Who, in truth, is Wise,
1When I manifest Myself in You, at each manifestation, if you wish, you can
make this primitive unity come to life. It does not consist here of material
tombs, but of the intimate sense of the word tomb, which we have seen before,
which means to say: these nineteen, if you wish it, you make them resuscitate
alive in your century; if you wish you can leave them in the state in which
they are, that's to say not ressucitated. It is in effect, by My word that
their rank Kilt is elevated (frac the apostles of qe Evangel) in the letters
of the living of Muhammad. 0 MY slaves, return towdm Me.
2.My primat±xxx=xt ultimate (latter) manifestation.
3Previous manifestation. 4Figures, forms, talismanic figures.
5In which are found these nineteen names.
BA!AN ARABE: 52
Subsistent, powerful. It is for Him that the good names are. Those who are
n _ea
in fhe heavens, upon the earth and between the heavens and the earth pros-
trate themselves before Sim. He is the Well-Beloved, the Adored."
The resume of the tenth door: everything that is found in this verse (a-
bove)is in this one. And if you are lot in a state of joy, keep quiet.1 But
reflect in your hearts upon the sense of this verse:
"God testifies that there is no God if it is not Him. For Rim is the world
of creation and of order. He makes live and He makes die, He makes die and
then He malies live: and He is the Living Who doss not die. In the hand of
Fis power are found all things. He creates what He want under His order.
In truth, He is powerful over every thing."
The resume of the eleventh door is-that what has descended in this verse is
in the first verse.
And you others, letters of the Unity of this verse,3 look.
The resume of the-twelfth door is that: that which is in this SismilLah is
in the point, that you must recognize as the first letter (of the Unity): it
is Be the rank of Him Whom God must manifest: and His letters of the living
are opposite Him like mirrors opposite the sun. Know that it is the same for
all the names and all the attributes.k
It is there the essential truth of the Bayan, that the sun of truth mentions
Himself updar the order of God, with these terms that you must read. "In
truth! Me I am God! There is no God if it is not He! I an the Apparent and
the Sultan."
Say: "That which is other than Me is My creature, and all must adore Me."
Say: "It is God Who is my Lord, and you, 0 creatures, do not give amK7one
as a companion to God, and do not mention anything with God, your Lord."
The resume of the thirteenth door: You, do not interrogate either in the
new manifestation,5 or in that of the other life6 if it is not in conformity
with the book of God. May each one of you act in conformity to his rank,
it may be that you , you will become piiiikied.
The resume of the fourteenth door: You must guard, you, ix all that has des-
cended in the Bayan as a thing very precious? that (should be) oranmented in
the leaves of a very great price.
Do not write the Eagan in a fashion that is not worthy of its rank (and
when you have written it well and ornamented it well) bind it in the beat of
1Do not say it. 2From the beginning of the book, that's to say in the Bits-
millah el Anna et Aclias.
Bismillah is composed of nineteen letters and contains thus all of the
letters of the Unity.
BIXAN ARkBE: 53
bindings.
If someone pcssesses a-Bayan which is not in these conditionsI his acts are
(4n) vain, Hence, do not be, you others, of those who render vain their acts.
The resume of the fifteenth door: If you, you give your faihh in Him Whom
We will manifest, on the day of judgment, then of a certainty, in all the worlds
ybu have given your faith.to Me and.in My verses. If you do not beleive in
Him, you have believed i one of -the (earlier) manifestations. Ask of God
His pardon, and return iowardsZiod..7: • " - —
The resume of the sixteenth door: •o not act if it is not in conformijry with
the verses which I made to :descend--on you and do not ordain over men except
conforming to My criers. Eak: in_tr4ith this Bay an and My order are like the
sun. You must make of yourselves ifid, of your acts mirrors, so that you will
no longer see in these mirrors authr,except the sun which you love, when, in
trhth, you place yourself -beTore this sun.
The resume of the seventeemth-doar:, Do not write, certainly, certainly, Hy
verses and My works if= it is not with the best writing that is possible for
you: if in front of someone is rmund-et Bay an of which the writing is not the
most beautiful cf writing:si his-vOrka become vain: if it is not the children
when they begin their tidies. ccpy -
The re me of the eighteenth door: Whoever wants to mittt the words of God
in the pleasures of` God, say: firit that he write for himself a copy of the
best of the writings, then, that he .give the bald original text to whomever
he wileaes. It is the ba•ance of .rib&
The resume of the ==nineteenth door:0 My slaves, spend in My kingdom, in My
works as much as yo4 -can. And if you, you find someone (a scribe)of whom the
writing is so beautiful that the price of this writing is all the earth and
the things which it eomtrisss, take him so that he will write My name, Which
is the Best Guardia4, He Who is self-Subsisting. All these things which are
ordained for you, that you will write My works with the most beautiful of
4The point is always identical to himself, all the names, all the attributes,
all the spectacles, all the creatures are like mirrors.
5Actual.
111Later.
7T he text ha al,
IThat's to say that the writing is not good, that the paper not be of the
best quality, that the binding be not perfect.
MAN ARA.B.E t 54
of scripts, that is not except that you might do good unto the spirits of these
letters1: that it the finit of your acts, and certainly reunite us between
these two Wee good atta and therm k Me.2
In the name of Godi'the Inaccessible, the very Saintly.
In truth! I am God! Thereis,mo Soli if it is not Me. I am the greatest of
all things.
In truth, I have created you and I-fixed for you two degrees.
The first of these two degrees is tlais degree which is My degree of Myself
Who is God. And in this-deixee one -din not see in Met aught else besides Me.
It is why you say -on'1y _ biIalf: "Neil am God! There is no god if it is not
Me the Lord of the worlds."
By the second degree you sliary-"Mel-you praise Me, you unify Me, you adore
Me, you are among those who prostrate'. themselves. This is the first door of
the fonnth Unity. - _
The resume of the second door is this that you say: "That which relates to
me related to God Who is my-God; that which does not relate to me does not
ever relate to God. And it is the ea in all the qualities."
The third door: I am not adored, 14 by anything as you adore Me, you, by _-J
the beda.3 And it is extht17- our beda in your other life and in your com-
mencement, when you m.,ved ibout in the womb of your mother. If your state
had not been such you would -Mot have'been convinced of Hy beda. And you,
you are unique: I did not create anyone else of your rank, anyone equal to
you, neither a similar one,- nor a neighbor nor aialogous. It is thus that
I say that which I wish. In:truth, I am Powerful and Wise.
The reu.sme of the the fourth door: In truth! I created the truth of each
thing it the human form.; and I fixed teach master of form (man) a pareesIaTe
for Him Whom We wi 1 manifest in the day of judgment. Say to these men:
In truth, I am more worthy of you4than you are of yourselves. 0 My slaves!
Always look upon your master.
The regame of the fifth door: All the women are el agree for Me if they a-
1To the believers who are in the shade of these letters.
2Thatie to say write well this :Sayan and love the letters of the Living.
3See the FerEian Bayeni
4To possess you, to be youTselves.
RATAN ARABE: 55
lore Me. Say: "0 women, El slaves, all must look upon1 Him Whom We will man-
ifent. He is the Ilniqlze, Whom night and day you claim (to God)."
The sixth door: Me, I will rot be interrogated upon that which I do, but
all men will be interrogated on the subject of My Unity and of faith in Eim
Who We will aanifest. And I fixed Him Whom I must manifest in the follw-
ing the sDectacle of this verse.
Say to te men: If yon, you make observations to him and you interrogate
him according to what he says how then could you be beleivers in him. In
truth! He, certainly, certainly, will interrogate you on all things. And
you, certainly, certainly, atswer him in truth!
The seventh door: You all of you are created from Me newly for you, and you
all, because of you you return' towards Me.
The eighth door: All the creaturesAre created and nourished ly! the inter-
mediary of your versee and of the works which descend from you. Then those
die and are living.
The ninth door; W1:,,osoe•er in this lower world is the spectacle of My power
(is king) tell him to say this versa:
"0 My God! Fix me as the most victorious of the victorious!" And you, (o
Kinewrite your rime and all of 'bur actions for the day of judgment in which
I will return. Write them in the most beautiful writing that can be conceived
of.
"You (a king) you must seriously relfect on the day of the manifestation of
Him Whom God must manifest, and that..you find yourself thus the means that
in the day of the manifestation the truth be not saddened. In truth, we have
also ordained this for all the beleivers.
The tenth door: Do not learn but what is descended in the Bayan, or the let-
ters which were written and copied in the Bayan, and in the science of the
letters, or moreover those which treat the consequences of the principles of
the Bayan.
Say to the men: 0 My slaves, ornament yourselves with divine qualities, and
the sciences which do not have any utility, do not acquire them. Deliver your-
selves from this fact: these sciences of appearance and without fruit, do not
overload yourself with them.
T1le resume of the eleventh door is that you must certainly not go beyond the
limits of the Began: If you go beyond them, if you act contrarilly to the pre-
I tin oneself towards, to obey.
EATAN ARABE: 56
cepts of the Bayan, you will be saddened.
Do not be the instruments of your disorder, for not to be saddened is one
of the most great orders of the Ba:,van.
The fruit of this order is that you might not sadden Him Whom God must man-
ifest.
If someone goes beyond the.orders of the Bayan, never will he see the appli-
cation of the science of faith. Say to the men: 0 masters of intelligence,
be aided by My aid and My 1Drecets.1-
The resume of the twelfth door: All of the cupolas which are elevated upon
the surface of the earth, abrogate -them: and all the ornaments of gold which
are there, use them in the tombs of the letters of the Unity.
The resume of the thirteenth door:JOrrlament the cupolas of the letters of
the Unity as much asyou can..
The resume of the fourteenth-door:1'0 My slaves! If you take refuge in thise
cupolas of the Unity, you must be in Security from men. And those ones, from
then on, havecbot power over you.
The fruit of this iardei' dz.-that you:accord refuge, in the day of judgment,
to Him Who is tkm risen up.as prophet. That it not be then as it im today,
where you accord protection to the other men and you do against the tree of
truth of these arts which are close to making the heavens and the earth cleave,
if these heard that which you have done against me. Why then do you not com-
prehend?
The resume of the fifteenth door: Do not forbid to anyone of a certainty to
take refu.ze in God or in His letters of the tiving, when God manifests Himself
at the end of this manifestation.2 And before thisiggfestation in this here
manifestation is exercised the same order.
If anyone takes refuge in aredone, and that the one in whom one has taken re-
fuge is killed int the route of Him who took refuge in him, this act of being
killed is more worthy than to send away him who comes thus to ask for refuge.3
0 My slaves! Certainly! Certainly! Give refuge to those who are tyrannized.
The resume of the sixteeeth door: "0 My slaves, travel towardsMy house,
IBelieve
it.
-
-hat's t o say the .manifestation of Him Whom God must muniEeet.
Otherwis e said Defend in peril of your own life him who has claimed your pro-
tection.
4Go in pi lgrimage.
BAYAN ARABS: 57
And My house is exactly that of Re Whom God must manifest, and the house of
Him Whom God must manifest is exactly My house.1
The immediate surroundings of the house of God are not made the object
of contracts of sale or of purchase. As much as you can, richly construct
the house of God.
The sesume of the seventeenth door: The surroundings of the mosque
belong to God: Do not sell them!
That each one of you, as much as that is possible for you, to give
his good to the surroundings of the house of God.
In the house of God do not cause strange things and do not K occupy
yourselves with business (trade) affairs.2
The mosque of el Haram is_-the;place in which He Whom God must manifst
is born, and it is there that I-wasliTorn. Three is the place of the birth
of Muhammad. It is there that one maist pray.3
And you, do not voyage towands-by house, or towards the eighteen other
san.tuaries unless you have the full .possibility, that's to say that you are
LI such as state that nothing-can-arrive to sadden you during the voyage.
If II someone as the possibility of voyaging towards Me, instead of
going to My house, he must, certainly4 do so.
This irder is so that, at the ,-moment of the manifestations of Him Whom
God must manifest,4 you will voyage-togards Him and so that you will be hon-
ored to serve in His house, in view of the contentment of our God: you must
make yourselves humble before Him, you must prostrate yourselves before Him.
1Do not mistake yourselves in this. My house all of you know of it, and you
know where it is; come then to visit it, but do not forget that when Him Whom
God must manifest will be manifested, then it is the house that He lives in
which becomes tkirx My house and must be the object of your pilgrimage.
2The anecdote which I tell on page 191 of my Serred All Mohammed dit is Bab
is the illustration of this principle.
This mosque therefore changes place one must understand the spirit of the
law, not the letter.
'All of the E.a:-FamLis made for Him Whom God must manifest; if I ordain for ypu
to make a pilgrimage to My house and not to do it unless you need not suffer
on the way it is so that you will make an effort to render voyages in your
country comfortable and easy, un such manner that it will not longer be strain
for you to run towards Him Whom God must manifest, when Be will be manifested.
EAYAN A2ABE: 58
The resume of the ei;hteenth door: "if you have left on the pilgrime.ge to
My house, you must give to the ninetten guardians who are seated upon thrones,
four zl}scaly of gold; if these ones act towards you with the most supreme ame-
nity, with the most perfect urbanity.
We forgive to lee oho does not tkzhive the capacity to give these four mis-
cals in this way even as to the captive slave, the servant, to the one who
1
has come at the cost of a third party, or to him who was, on the wan plucked
of his goods. We 'rake a deferment of these four miscals for them, so that they
might thank God.
This order is kb that.--you might -know the God of the house, and that you
might enter by the door of the house. This God of the house is even the One
,of,the intimate
Who teacher you the *mad intinate scienee/ana tne apparent science of the ap-
parent. it is this one tks My manifestation first2 which is in My Last mani-
festation.
C My slaves! Know e!
The fruit of this order is that you might make the pilgrimage towards Him
Whom We will manifest, if He manifests Himself, and that you might also make
pilgrimage X:eleXVIVAXE to His house. And you, if you gone of pilgrimage to
His house, how will you not _go in pilgr lave towards Himself? Even as today
all men make pilgrimage towards My house (Makka) and those ones5 are in ig-
norance of _Him fi*ed it as being the house of God.
The resi.Ime of the nineteenth door so that women would not be saddeded, that
men would not st opp them from going to vi*it the house of Goi. If there are
painful difficulties (to predict on the way) the voyage is not permitted to
them, except for the women -who live in the town where the house is found.
Thus women who live there, if they wish to go on pilgrimagre, that they go
there at night, and, upon these seats upon which are seated nineteen persons
servants, that t1-.ey seat themselves before these seats and that they mention
their God, this God Who created them, then that they return to their houses..
- If it is -anon the desire and with the permission of their husbands and of
their children that they go on pilgrimage to the house of God, that is worth
more for them.
If the desire of those ones (of the husband and of the children) is contra-
ry, they should not go to the house of God, for that would sadden them. For
you, 0 women, you were created for your husbands and for your children. Do
not take the decision to accomplish a voyage which will become for you a cause
of torments. Certainly! certainly! Thank God, for God has remitted for you
the pilgrimage to His house. And God is the wise and the sage.
BA AI ARkRE: 59
If the desire of those ones (of the husband and of the children) is con-
trary, they should not go to the house of Gad, for that would sadden them,
For you, 0 women, you were created for your husbands and for your children.
Do not talce the decision to accomplish a voyage which will become for you
a cause of torments. Certainly! certainly! Thank God, for God has remitted
for youx the pilgrimage to is house. And God is the wise and the good.
0 spectacles of the Unity" in the S and the B,2 do not ask of anyone these
four miscals of gold, for each one knows his duty, and you, before God Who
made xi for us guardians of His house, prostrate yourselves.
Do good to him who enters in My • house, it may be thus that you might
act in conformity to My contentment.
UNITY V
In the Name of God, tl-,e Imacoessible, the very Saintly.
In truth! I am God! laBfe is no god besides Me, I made descend this order
in the first door of Unity V: Tou must built a very high mosque, in the place
in which I was born, as big as you can build.
The resume of the second door is that: with My permission build the mosques
of the Letters of the Living (at their place of birht) and in these mosques 1
light the lights as such as you wish.
The resume of the third door: the year, we have fixed it at nineteen
months, you might arrange all things in the order of the Unity.
The resume of the fourth door: You yourselves, name yourselves by My names.
We Who are God, We have fixed you the point of Truth, Our light.
Say to men: "0 My creatures, turn Yourselves towards Me and that your ob-
ject always be Me."
God has permitted that you name yourselves by the names of Muhammad, 'Ali,
Fatimah, Hasan, 3usayn, Mandi and Eadi.
And Me, for every letter of Hour name I have fixed a name.
Say: 'All were created for Me and turn towards Me, and Me, I was created
for my God! Three is not God besides the Unique God: it is He the Buitan of
the world, rie is the Beloved of the worlds, the King of the worlds, the Object
of the worlds, the Adored One of the worlds, He Who is searched for by the
worlds, He is your:464, your Lord, your Master, your King, your Sultan, your
10 you who are the guardians of the sanctuary.
21 attest not comprehending what the Bab means to say here.
BAYAN AAA: 60
Possessor, He Whom all of the worlds glorify."
Thus you rust, 0 believers, take all the goods of those who have not entered
into the Bayan: then, if thereafter, they believe, return to them the belong-
ings, unless you are in a country in which you do not have the capacity to do
so.
The resume of the sixteenth door: If a town is conquered by the religion
of the van, all the things which are without similarity must be taken away
and guarded for Him Whom God must manifest; one mast guard them if they are
not subject to being harmed: or instead one must give them to someone who can
do commerce with the price of this thing. Tiae ilwhich He can take from this
commerce, God has fixed that from a thousand He takes an hundred.1
And this is a bounty on Our part towards this negociator (trader). And the
fruit of all that one must zuand for Rim Whom We will manifest in truth. The
count of all is in Our hand.
Of the remaining sum, one mizt take five parts and give them to the Letters
of the Living of Him Whom God must manifest:this sxx must be remitted to the guard
of tkx faithful coLco upon the fidelity of whom one can count.
Six partie rust be set as de for the witnesses of the Bayan and that which
remains, one must spend it in the propogatinn of the faith of the Bayan.
One must also give to those who have nothing. Then the Sultan of the Bayam
must take possess- on of the remaining goods as he wishes: he must give to each
of his soldiers that which he has a right to Then, if there remains yet some
money this xxx sl:ould be spent in the maintenance and the ornamentation of the
nineteen copulas.
If there still remains some, that it be shared among kit the believers.
This fashion of acting which is here mentioned is the closest to the content-
ment of God in His t00%.
If one of the believers is in a country very far away, he must nevertheless
receive his part. And this is because of the bounty of God for God is the
Bountiful!
The resume of the seventh door: Those who have given just recently their
faith (the newly cmwerted) are purified (by this very fact that they have given
their faith) as well as what belongs to them.2
1it speaks here of the tu-sdateczeux business deal he makes and this earning of
an hundred for a thousand is licit if on the day in which He Whom God Must man-
ifest appaars he recognizes Him and gives Him the capital. But if he delays
to accomplish this duty, then it is a robber who robs God! As for the surplus
of interests they must be dispensed even as the Bab says.
2_
1-.ere is the fix-st example of the negation of legal impurity.
BADEN ARABE: 51
The goods which the beIf_evers take from t-ee non-believers become pure
when the believers become possessors thereof.
And this is because of the bounty of God towards you, (you who are the po
oint of the Bayan) if you wish to take therefrom if Itility in your other
maeifestation: and it is also a bounty for all the people of the world.1
When something becomes the esession of a believer in the Bayan this
thing become pure immediately. 0 My slaves thank Me. Every good thing in
all countries, buy it, it might be thus that you will become possessors of
good things (useful).
The resume of the eighth door is that every day, certainly, you must
read the yant it is thus that from this seat you might derive the jewels.
Do not read, every day less than-nineteen verses. If you do not know
how to read, say this verse: "0 My God! Thou Who art My Lord, I do not give
Thee any associate, to Thee Who art n7 Lord."
If in the day of My return, you do not occasion torments upon anyone,
then you are siecere believers; this loyalty will serve you nothing if yoZI
hear the noise of My manifestation and that you remain at home.
The resume of the ninth door: Every day mention Me three hundred and six-
ty one times, that's to say, mention-every day My name. And if each day My
thought penetrates your heart, then you are of those who are always in the
thought of God.
The resume of the tenth door: In truth, I gave you the 'hayaquile4 and
till 'circles'. And I accorded fnr you the favor because of this order.
Say: All the Bayan you must write it in these hayagile and in these cir-
cles, in such a eanner that you can easilly read it.
Tee resume of the eleventh door: You make the takbir5on the occasion of
the birth, five times, standing; then, after each takbir say nineteen times:
"We, we are believers in God; we, we are convinced of God; we, we were created
by God; we all we will return to God; we all we are content with God."
1The meaning can be different whether one reads or . In the se-
cond ease this would say: "It is a 'bounty of God that God has fixed you as a
sea on the day of you last judgment, that by faith in you all become pure.
And this is a bounty and for you and for the other people.
2Of this sea which is the Bevan.
3That's to say on the day of the manifestation of Him Whom God must manifest.
4See on this subject the Persian Bayan.
'Say: "Allah'u'Akbar".
BAIAN ARA_BE: 62
When you want to pray for a dead person say six takbirs. After each one,
say nineteen fimes: "We all we are adorers of God." Then after you have made
the first taktir say: "We prostrate ourselves before God; we always, we are r
reack; to adore God; we, we act always in view of God; we, we are pure slaves
for God; we all, we are t.'"ose who say the praises of God."
Your dead, inter them in crystal, or in carved and polsihed stones. It is
thus that this might become a peace for your heart.
?tit a ring on the right hand of the dead and that upon this ring there be
engraved this verse below: that thus the dead migtt not be affaid in their
tombs.
"Upon the rings of the men this verse must be written:
"It is for God what is in the heavens and upon the earth and that which is
between. And God is the very wise, the very powerful, the very elevated."
Upon the Tinos of women, one must write this verse descended in the booK
of God: "It is for God the possession of the heavens and of the earth and
of what is between. And God is the wise, the powerful, the elevated."
The resume of the twelfth 6bor:-Bury with tim your dead a little of the e
earth of the first believer mr and of the last.
The resume of the thirteenth door: 0 you! Write a testament addressed to
Him Whom We will manifest. This testament is something that you write to God,
if you are convinced.
The resume of the'fourteenth door: You purify the name of God when you
pronounce it sixty-six times in saying "AlIabtutAtniar" (the most pure). Then
if you pronounce the name of the Point1 and these verses which have descended
from him, and the words which he pronounced:
But these ones purify only on the condition that you have given your faith
to the Point.
One of the things which purify is to enter into the religion of God.
Another is the changing of ika state in the truth of a thing.
• Others finally are fire, air, water, earth.
Another, the sun, when it parches the impure place. 0 My slaves, thank Me.2
The resume of the fifteenth door: semen (human) is pure, for you, you are
created of this very semen. Nevertheless, clean your bodies of the traces
of this semen: that thus you may revel in cleanliness.
The resume of the sixteenth door: Everything that has no semblable belongs
to Him Whom God must manifest, whatever this thing may be, and this until the
I'" hename of the Point purifies.
21t is a precise fashion of est2-07in7 legal impurity.
RAW 63
nun,-Der of the Undty. C slaves, this tting, make it arrive to Him Whom God
must me_.7-lifest. Yo.en the sun of truth has set, you, on N.:- part Who am the sun
of troth, poses these things, then, on the day of My later manifestation
return them to Me.
The resume of the seventeenth door: every day say nj_nety-nine times "Allah-
u'A'azem"; fear to sin against Me and to disobey Me.
The resume of the eighteenth door: All My slaves have permission to buy
and to sell, when they are coratived that the two Parties are contest with
the exchange they are making.
It is also permitted to the trader to take the interest of the value of
merchandise which he sells on term.
It is permitted to all the merchants to trade on fixed terms which are de-
cided for the oayment or for the delivery: so the price of these merchandises
augments or diminishes following the delay: if the affiars are done for cash,
one must diminsh the prices.
The resume of the nineteenth door: The miscal, fix it at nineteen nokhouds
he it of gold, be it ofsilver. -
The Sultan of the Bayan must fir the price of the nineteen nokhouds of gold
at 10,000 dinars _Lrid the price of nineteen nokhouds of silver at 1,000 dinars.
And if there are less than _nineteen nokhouds, do not leave for this from
the limit of the nokhouds.1 In your country do not spend anything without
counting by nokhouds.
Re who has less than nineteen nokhouds does not have duties.
He who has before him, in gold or in silver, sums which do not arrive at
540 miscals, and that a year has not passed upon this sum, this one nedd not
pay the Sultan.
That is a bounty on Our part: that you might be thankcul.
Then, after one year has elapsed, if you, in the Bayan you have found a
Sultan who does not pass outside of the limits of the Bayan, of each miscal
of gold you must remit him five hundred dinars and of each miscal of silver
fifty dinars.
It mai be that this Sultan on the day of my last manifestation will come
to the aid of the reltOpn of his God, and will not be foreed to take without
right, from men be it only a minimum sum. And when he is forced to act in
11f one finds that it is too much or too little than nineteen nokhouds, that
one o'oang-es, but that one not leave the limit of nokhouds.
BAYAN ARM: 64
this way, one must pay him two times the taxes that (he would receive)if he is
convinced.
He himself should not demand this right which is fixed for him. Thtt never
it become the cause of someone becoming sad, if it is not that this king knows
that men do not want to fulfil their obligatinas, for they love their goods
and their ease.
Perhaps I ordained that each one must pay his duties from the beginning of
his birth until his death. From all that he possesses he must give the rights
of the sultan and he must be of those who are thankful.
This right (duty) fixed here is not but the right of Him Whom God must man-
ifest, and I permitted that that be given to His slaves. It may be that they
will be ashamed of him and will not lance sentences of condemnation against him.
:For if not this right is My right and the right of My nanes, that's to say of
those in whom one tan not see other than Me.
0 My creatures! Make this right arrive at My first letters!
UNITY VI
In the name of God, the Inaccessitle, the very Saintly.
In truth! Me, I am God. There is no other god but Me, Who listens to the
clamours of men. In truth! I caused the Bayan to descend and I fixed it as
My testimony upon all men.
In this Bayan are verses with which nothing can be cDmp,rea, and they are
these verses, the verses of God; ani all men are powerless to bring semblable
ones.
In this Bayan are verses which'1-..ave nothing which can be opposed to them:
it is those the verses which beckon you towards God.
In this Sayan are verses which have nothing semblable: it is these verses
which we commentary in the Bayan.
It is these verses which are the Alif between the two Ba and which you see
under the name of Bab.
In this Bayan are verses which do not have ecuals. It is these verses
which are the truth of science and of wisdom, and you, by the interposition
of these verses you answer God.
In this Bayan are verses which have no parallel, and these verses are verses
which a Persian caused to descend from the sky. Arrange them foling the
orance of the Unity.
And do not write, you, each surah if it is not that its verses do not ex-
BAYAN ARABI:: 65
ceed the number of Mourstac;as, but it is permissable that the surah encomnass
less than 2001 verses.
0 My slaves, arrange with attention the surahs of the Bayan.
Me I permit that each one has with him one thousand lines (bayts) of my
verses. It ma-' be that he will revel in these verses when he recites them
and that he might be of them who retire from sin. These verse#, one must con-
sider them as guardians.
Say to men: the line (bavt) is of thirty letters and if you wish to count
with the vowels, count them fourty. And you, in the best writing, write the
verses of God and gu‘ard them well. That is the resume of the first door of
Unity VI. It may be that 3,-our hearts will be tranquillized by the precepts
of God.
The resume of the second door: In each land you must construct a bathe
You must render clean all of your town and everything that belongs to you, as
far as you have the capacity. It nay be that my gaze will not fall thuns upon
something disgusting.1
0 My slaves, fear to disobey Mot This cleanliness is closer to God theta
whatever else, if you know itl
The resume of the third door: NOBody must live in nese five parts of the
earth, if it is not My slaves who fear God.2
The resume of the fourth door: Salute each other, in these terms: "Allah'
u'Akbar" and answer by "AIlah'u'A'azem". The women must say "Allah'u'Abha"
and answel- "Allah'u'Edjmel". And turn away from My disobediance.
The resume of the fifth door: Water is amit► itself: it is pure, it puri-
fies. One glass of water is equal in purity to a sea of water.
The resume of the sixth door: Efface certainly ail the books which you have
composed and written before. Do not axguzent except by the Bayan and by the
books written in the shadow of the Bayan.
The resume of the sioctilth7idoor: Unify the Alif with the Ba (the men and
the women) in confirmity with that which We have made to descend in the book.
Fear to disobey Me. Say to men: in the towns, the dowry of women is fixed at
95 miscals of gold and in the villages at 95 miscals of silver.
One can make it descend even unto 19 miscias: but when one makes it descend
that one descend from unity in unity.3
1W hen I will manifest Myself awl.
2,
3ee Persian Bayan.
3From 19 to 19; that no fractions be establishwd.
B.4,YLIC E,E
"L,s is w- -en the ran and the wonan are content.
W_en the mrriage took place, you can drew nearer to one ano-
-rer. WI-en contentment Aisaopeared, separation proceeced.
It is necessary that, upon the marriage certificate each one
of Ir.t. parties signs, and they must say: 'We all are content with
the c,:,ntenter,t cf God.'
7n truth! has fixed all the jewels of the surface o-r the
earth as the dowry of tLis woman who was created for Rim Thom God
must manifest. And that is a bounty of God with re rdto Elm
Whom aoa must manifest: he is of _those who are thankful.
Tree resume of the eighth doorf;;Do not give as proof of the sun
of truth other lhan tLese verses he who does not contend with
these verses does not have_wisdog-.
Do not zention a single miracle besides the verses of God : it
may be that you, in the day_ of ,pylast manifestation, you will
kumediately give me- youraith arnd that you will read my verses.
Have always my verses beforeour eyes : it may be that you, in
the cay of my manifestati-ani_you-will not be in ignorance.
The resume of the minth-Porflou, in the night of your nuptuals
it is permitted fDr you v'estments of silk : if you can do so
dress yourself only in ,agents -of silk.
3od permits that you make in Epld or in silver whatever instru-
ment you wish, but ;in mnditionAlat it not be a cause of sadness
to you(if you can not do AElo).
In Truth: I am -your:1;6ra' ana,I will give to you in your other
life if ;:-ou have baieved in-tieOd in my verses.
Tne resume of tile tenth=doc,r'rbpon your hands wear a ring of red
carnelian, and up,Dn this ring engrave that you testify that He Whom _
God must manifest 18 the:trtIth, End that there is no doubt about
that. All were created 'for-his existence.
Tell men ; 'Goa is'tLe-Truth and all that is other than God is
his dreature, and all ado.re h1m_11-1
The resucie of the eleventh door : say: '0 Muhammad, my professor,
do not torment me, to not stri'4e me before I arrive at the age of
five years : in any fashion 4:JO not chastise me, not even with one
of your glances, for-my heart is very fraili And after I will have
at7iained my five years, when you wish to strike me, do not make me
abancon decency.
'When you want to strig_e Lie,-do not strike ro more than five times.
Do not strike iv flesh with the rod : put something between it and
it.
s1f you transgress this order, your wife is forbidden you for
nineteen days, even if you forgot this order in doing as you did.
'If you do not have a wife, for punishment, you must give nine-
teen laiscals of gold to whoever you have struck, if you are among
the believers. ,,na wh,en you strike, do not strike but lightly.
ohliztren sit, have them sit upon seats or chairs
r c:,u:D:.es =2- the time that they are sitin upon their chairs
cc.e& in their lives.
cl.,firen what is aorreacle tz, thez (sa=esietc,,,,), an.1
tr,--,7-r. -La ,h14ast,eh, for writing is t.at which is loved by
Sod : nd this writing God fixed the route of his understanJiing
rela7„ivE to other scrit,ts. It may be that you, you will write so
well t-r_t you will awaken yoarself to your intelligence. So that
-0etif-2,1 script, these excellent verses hold us like a water
of life for Him and must manifest ; and when your eyes will en-
counTEr him, he will attract yota-112e these writings that we write
for ourselves and Which attraOt-the hearts of the believers).
I co,:alsel you on this subject,-relative to him you is your heir
(1 reco=en t you, 0 raaater, the children) it may be that you,
y:,.1,1 will sadLientheSun,of Truth during his childhood and because
of this not one among you will be sadened. Say to these men : 'If
I see (that you sadden no matter whom) I will taie back from you all
that I have given you. 0-my-slaws turn away from disobedianoe to
The rune of th.. twelfth .door yever come close to nivorce, and,
if you are o'clised to do it, patiently way a year : it may be that
in the interval A.' tnie years you-will ma4e peace. And if loe'ae did
not -tae_E. il-ace and shatt a year h&s .:iassed, God has perLilted yo..2 to
divorce. 7;e p.it,.:you if you wish to return and ma .4--e the pee to
do so nineteen til-Les, after the delay of one month. This crier it
is Cod wno :- given it : it may be that you will clways be in assent
ara pence.
ire re «.e c..f the thirteenth door : Do not fix as the doors of the
house of the Bpi iore than 95 door's, s, and for te dors of the -21=ases h
of the Letter: :Lore than five. From that c2,ntend in all the sciences.
res,z_e := the fo.,zrteenth door : during the day of the
fezii-.71 (of day relative to sod, Nauruz) say 361 times this
test.ifies tit there exists r..-; other adDred one but him,
the L-cci:,-s, th
If you are in joy, say tLiF verse and up to the wora
T the nit f the festival , if 2:oli wish, you ca^. prepare nine-
teen 2.4ii.as Of : he who can do so, can prepare such up to
2301. Do 2,7--..-..aened to not be a-z,le to pre: are this n14..lber
(:=r1 o- 1,) for he Wn3 does r_c:t ha'.ie the capacity to do it, a_d
T111 Eifve a re.-pense in tte :=Lf. Whether ycu h-ve
or h=,ve it than;,. me.
,f fears is in reltion with the F,Lint
d,:s w.7_=1..:11 follow are alline.i with the T-ettersf the Ti-vinz.
1E; ot_er al,:nths are to creaticn, other tLan
IF
res,ine of the fifteentn ti:zr i 'r` u p ill of :yirct in
..:1sioes when hear mentine.71 the na=e of H4m Z4om 3...:Jd must m%ri_
fest, an'J ,ziear iLenti.,nect naae of the (my n7-,Le).
7,7nuerstan,1 well the differenQe exiz:ts beteeri i rid
(-L.his latter ter: offers a sense L:rc Perfect). And in the
ni yc will attain to all good.'
Tile res.,,62.e of the sixteenth ocr : Do nJ,t trl,vel you others if
it is not for Goc:, if ,_; can do so, f m oment a
Df the 7.,f the aun of : then for y.::-Lz all it is
ouligatory to travel towars the sun of tr-„ith. For you, you were
ail oreateu for that very day.
Even if yo,1 IziLlst go on fDot, go towards him. No voyage is obli-
4-a1ory for if it is not the voyage of pilgrimage to the h:,use
of or to the place tl_e -Point resides, if you h-ve the
caacity; or to The pla3e where reside the Letters of the TivInE,
or the cs-es, if yo-I can do so.
If :;*✓,4 cc.tlmercial intenti:,n, do not prolong your voyage
if it i of two years 'and upon the sea of five years.
zkyla if spe.DnE goes beyond tnese lia,its he must give to his wife
202 Liscals of if he can to so, if he can not do so he must
way 232 miso:-,Lls of silver, if you do not take your wives alonz with
yQu on tri;s. Then you have nothin;! to give them.
fr.;17., of this order is that yo,; will not sadden your wives :
and 6-,1"e_v_e o i s:_ieLf_e to t,,,ice a voyazi.,.., be this of but one
step, or enters in a -rAuse witnz:ut the pen_issicn of he who lives
there, or ex-oels moron,- his own hcJmes wit .hat the ccntentmen
of the -2,roprietc,r, or if someone croug:4t without right s;ne':ne
fr.:3z; his h_ .;se, 1.en nis rife forbidden to hiu for nineteen mcntT.s.
If ne 6:,es ce,;_'nd the oraer of God (that's to say approaches his
wife ever_ it is illicit) it is the obligation of the c..:nfes-
s....:rs of E,yhrx to tar:e hiL ninty-five gold missals.
69
If he ry_r:d The oner z2f 37d (that is 1,7) s2y ar,nroar'hes
5- it is illicit) it is the .:ibliEatiz_n of
c=fez.„1.L,T.9 Lf Ihe _Sayan to take fr;:i hiri ninety-five ,sold
n -L wLnts tiD exercise a vi3lence u'oon he who
rpws -Lif this vi-,lence and ha2 the capac:Ity to prevent its exero-Tse,
it is oliatory for him to Thresent hiL,self and to ot-oose the vio-
lence : E--,rem if t-nere passes a year (between t:.e plan and its exe-
If s_,_.ene has =he Dower tvae exe:,ntior, 12,-F t!lis vio-
ence an:a does not do .so, his wife is forDidden nine teen days.
she will not becLae licit for rim again but whe.% he will
have pally as fine , if be-can, nineteen zald ziscals:if he can not,
nineteen silver niscalsi _
The fr4it cf this order is tht, in the re1igin_ of the Sayan,
no one mlit do vilence -to anyone. ,nd if someone raises withs'it
reas:..n his voice against s.2)me-,prie, he leaves the station of h-=ini-ty.
C 1.zr sl:,...-;es! Fear to disobey tee .
T-re resi__e of the-seventeenth-dor : It is for-oiden for ;;ou to
looK at -j-le paers or the books of oth,,rs, -unless the provrietcr of
tnese boolis or of these bapers perits it to you; or unless he who
locks Knows tb-at he 7)ossesses the contentzent clf the 1-roprietor of
the c: or;.
71:. 1 r 1 t.nis order is tn:at you aiay bec7;7.1e well by.,:,.),Eht up
an fall of decency.
The ree of The nineteenth dcor : If soe:ne wit you it
coli6atori: that you reuly to hi:1 be it by the word iNo' L.T. by
yior iY€s'.
Tt is the sa:_,Ie for corresiiondence. Tf someone writes a letter
▪ s3meone, it is obligatcry to write the reply be it Dwn
handwritin, if ♦we c.an, be it by thc,t of an er=loyee. if
one doe -Cle letter of s=eone, or teans it or if
INLn is of arse fr1P lPtter dfles r:ot
so, t-_-.Dse ones, it 7-sae eyes of God are not obediart s-iaves.
Y
I of L-40a, the Tna-cessitle, the very Saintly.
7n -2.1z- az 77:-,- no if it is not me, Who am
•
AJ•-.46-
W"-avP,' just one.
T _,-
.,...„
.
.____
,
4
retie
their T.-an and
all
T:-Eir
6.-..
t.:1:,,:s
,41.1en the nere
.
_
_..
h.t.-
1-J,.;.-,,,.e.ed
.1-1. on
tLem
an71
if
1-...r_e::
can
tz
so.
HE whc
caT
n.:.-.
,,:.
zo
(,,:
the enc
-..7: 37 yera)::;asT rene.w
Them
.a7,
the
end
of ra---..i=
(2n
fr4i1
oraer is 'LAS
ora,s; the tes.-.tie
Ldg:Lent (when the world renews itself) in the condi-
7-.1-1E2t Tis new book be bE--Tter than the old book. If the sec::nd
is nct better Tna-r the frsT orie m1,16-t kee7
If (I ht first) is wriIten in a s2rii_t so ea ofthat one can
nct fang
d,J• x t char ;e to is bcoli. In wiltever state, after
you have renewed this first bookive the old copy to someDne or
wach it in d eco:afng we_ter.
ornament them fro the beginninE tr.:, the end.
is the res-xze of the first door.
The resanie of the sec;:;nd is tht you must act in view of t
con-
telALEnt of -so._;,r Gou. y 1 f thata=1 dour acts, if they are d=ne in
realitj L.115 _n Tr,;Lth for H40 Wilo,:,7G.L.:d ziust Lanifest, it is for God
that they were done; end if you-J.5 not do it for Him Wh,7,m God must
nanifest, even if ;pu have done all good, your acts will return
tLe fire : trty will r.T7-, return Towards God, even if you had ,I)d in
view when -sou a_:comIgished then.
The re Le of -T.-2-1e third door 1-Each time that you can, pay your
dets. 1-n each -anity'- write a boDk c:nsent (of o--)ntention) fo.r Him
G,t Lia,st zanifesT, as
you-were writirj a letter to s..:,;:ene
t1 you, Ln the daj
you will act c=forrLirg to what
yc.0
res_e
fcarth dpor is th,t each eLr daring a nonth
n_;.rify y.:-r6elf for God.
Th1-.Lt
ta:! c,f
.lanifestation of God you will reariond to
30-z.
rof purLficiin,
nr,t 7,np
1eve y=u
iii2S if it is not one of th,, names of God.
1.-
eve--,. -17
-4
2tvtir.i f.ineteen (1R) ;years.
: 71
--.mf=ze an_; t suv e8.,
E:: ,T• 4, -..;.-11r-r47-1 Cin tt2I), iS fro- 3:71p an c. it towiir-: God mft-t
-LA -rmv •
:f The fifth door : In the -oment of the amanifesta-
manifest, if s,:::Leone is cicse before him,
aLl Maio act . are p ail if he does not what He ordains for him. 0 my
s.lEves aliemna7E irseives from the disotediance of God, for if 7cid
11 ',yLo are u]:-on th-e surface of the earth proLhets, all
.er. Ihr_lmld be _.re-crs before God. 1=2-Lt God never fixes as pro'ohet
c'at Ine iers,n he wants. .nd it is he the nater of science and of
order.
The res-:Lc of The sixth-door1 Do not carry on you ir21,1eLents of
war. Do not weh,r ve3tments which may be the ca.Ase of fear for chil-
uren. The frait of7t:.is order is that you will not saden he who
will Lanifest us in -truth.
The res.:.L7Le (_,f the se-tenth door : When you see you others Ii4m Whom
God n.,;st of his munifience thBt which you wish:it may
be tht he will grant you the favor of making shine the light upon
r.eEarts:and is a very Elevated rank.
If he drint,3 a glass of water, frcJ:a this water that is bef-:ire you,
ecti:n of drinin.-7 This glass is higher, his honor 4,r Ater than
tLat each one of you drink the water of his very life. Per-
huz,s x is m:-.ighr Ihn all the OrmiEtences.
0 sl,cves, the_renr. cf ti-uth!
Lhe rese of The eiehth_ door: Eac..h Lonth fill one table of unities
in ThE. tea-. of scrits. if time poises and yo.1 have
not filled 1.1is do it thereafter.
The fr..;_it of 7,is eider is in the day of the manifest,,tion
of Sod :yoa may be believers in the pri:=AiTive 1:nity and that you
will than God.restu.e ninth door: Ii- s:Le,)ne is elected as mEmi'_Iltan,
in the relijion of the Ba;7an, it is obligatory for him to erect a
hc.use c..intentment of 3.7,d, haE ninety-five doors.
Fe erect oposite this ho'ase, anther hose with ninety-
five ,,:_ors f'r HL .ma :o: o :lust :.,anifest. So that in this w the
dirt its,-;if on the part cif God that royalty is sy,eclal
to
7'
or►ler iz th,;t thls king Iesi.ifies hinself in
Tdestiffes on 3aa's behalf. my layes,
;“;_;,T-71-Jes from disobediance tz-i God.
res._;.z.e t the ten-c.n do,-)r: Give asrdians to yoir dhildren
(ssiJenr.iej au_at their necit, on their a?" .9 a prayer in the form
of a arc that in this hai2cal there be written 2001 raLes of
L.:` this order is. that in the day of judzent you
The resaLe Df eieventh door: „!_ten you alit to instruct,
1;1,,:.r. a chair, ana, in the of t4arriage, of joy or of
•nf.; ithotbe upon the chair an,r3 flee from disobeying ne.
res.;e of the twelfth door: If you, you act for in Whom G::,d
Lani:est, do no render-vain our acts by this(that in accom-
,J11. inc thea have in aim other than God.
The the thirteenth coon If solaeone becmes poszessor
of nine-,eEn verses of tine verses of Him Goa mazt Lanifest, u-
pon 11-,e DT:12 even of Him -Whoz EaLifest, this is worth More
fc)r hi: tf.an 21,-J 1.tter what beriefit in th13 world. Fnow the gran-
cear te -vt.rses of :od.
God has cre;11.:iu _Dire ortci=us than the verses: look upon
Tyne y.oif:1-, of trulL of The ,.7r,;.er(the verses which diffei-enciate the
y,ra6ise thc..2e-of the Fire).
TLe rez-ae of the fourtent-L_dzor: illicit for you to repent
before s.:)-(-one, if it 1 not before H4m who will manifest us in
tr4,th: OT ET :re him whom he-will ri-r_Ait. aJt
:7c1, who master and yr.ur Return to Cod.
rEF,:_;_e of he fifteenth o', or: 7:I:on Inc threshold of the
.7)1 -the of Him wilc,n_ rrot-ate rselves:
tl.• ,-esh3ld _of the i.3-Jr of Hiz, wn3 Was
11:.e trait of oracr is 7.1-.,1; you may be in confc,r-
c_nIenttlnt aoa ID% the cnditin th.,t yol; n:t
fet.11- :trself).
cf seventeenth dor_.- is obliEato-y fo.v. the
o: -Lhe r•irf_f s lti. i r to writeth.- have
■1 and to snow them to the L:.1=a:LF-. so ti-4 thi7
peorle of - earth the inexerience
everl sc 1.11= •
------, .1.4.).
-1-14eries . siLila- •
1-7.,t leave -_-4-1,3n
te:Leivers. 7-t
3;1 =„nfest -Lhe mani:estn c,4" the lip7-nrno-
=Lst nc,t te left uron earth), excel:.t ti„.1.se who do ofia:as-ce
in tne and T.Lose wLo derive trof'It threfr27:.
r ti,.Lay slaves, fear 10
LA& ris. seventeenth The days of Friday place yo;r-
Eel: be=_-...re Lcsn ant say: 'It is there ana no so:..ethinz else the
1I,_ cf_Les GDa uzon C s-an wnich has arisen. Tro,
tes if• to viLlela God has testified for his very 1 eing when
he said: Mere io no Goa, if it-ie not the :unique God, the cherished,
order is that on the day of judgment you may say
this verse before the sun ot
res.,D-e ct eik-hteenth locr: If sozieone e=isons so;:.eone,
h13 wife is for-Li.den -if he a.„proaohes her, it is obligatory
box him to py nLneteen gold :zisoals per month and his seed is not
in The B2-an Cand if his wife conceives from the effect that he has
aproachea htr the tine Th-at 2he wss forbidden him, it is obli-
g*Aory, for witnesses L f the P---yen to reject this child). F-Dm
tnis Lan1 (v; h:_ acts in t:.is way) faith is not accer.ited.
0 slaves tarn bkck fr.pm Lay disobedience.
The res1;_:.ae of the m:nete-:-nth door: 'al the trcvers are taAen fron.
you except one prayer that y3u must say from midday to rAdday.
This rarer is of n:_neteen r11Ec,E. It r:ust be said ri:-at by ripat
c.no tiL.e :iattif.16 hanz3 before one as a book then sittfnJ
(kfter each 2 then standin upri.zht.
TLe fruit of Lei is tn?,t you might stand upright before
ne(Goa) on the of jJGgment, 7, hen that y.:7;a prostrate ycielf
that ni}joit o3na#3 and treat you sit before me then th,..t you stan:',
up again, then that ;i3i;4 start again.
These n_neteen riTiatsLi.ust be a sign in ,your hearts for theL-
ters of 71-Ity 1cr the cc)ntentaent of Goa.'
1v,I; ion!.:er need say pra7ers. -Tn TS11--M it is after ea:'„: twz)
3 -- --. to --i= hands like a ri3at2 ThE:m one mutat Cot
=-1vate tac-.-: in tLe air. 1'z:a must have in view :,ne
the letters of "nity.
7AF
In this way at-7.atn to T, a_ I casE obe- ne ani
7astrte
r thE of inacceszitle, thr-
Tn tr-,.;,tri, me ac„,d. There is no 77.Jd if it is not r_.e. Tam ex-
trel_kli clear anc_
7oox. in the bDc.i. of 5:;d tr_itf., we, we whz look a-
p5n the verses -4 Lich hava bEen created in lne t.411k of 3:a.
the litliest DI -the acts of 7:1:, 1Da zarifeQt, is in 7.1-e.
view of 37:,c. 6realer than all s_Tar adoratic-;s.
'Hiz acts Gre like the Sun wh.ic-r. the stirs can not eqaa7.
zy slaves, fe.,,r wo di obey ze.' i the res.lzie of the -Fr,t
The rese of t!-;., secna aoor ■ Say: 'If y:u can do so, -4-rrepre fc.r
f,or Him r;1-,,== God z,lz,_t L2r_ifest nineteen sheets cf naper of suerior
...na nineteen .rnelians.'
bay: •1."- cr'P Pan :Ilherit a aece..,Isep ii 1, is tnt his _atner
hi3 mother, his his sp:ih;se, his cr:)ter, his sister, his
te:,--c-ther. This does come excer.t, after one has snert
the of the dEceesec fnr his cadaver in fasi-Lc.r_
:tijEct c_ whe-. hear 5n-
n--.11..-ed zo clse tb caaave-, beca,;.:-.e of
,the cz,nte:.:141.e!1: cf tLe mo.T.ient w'ren it is in
The rez"....e Ini-rteent::. or : In thc day of
yc-c, ilear bll inc.:F. have erio..ieft exce.I th-a f,s2e cf
Letters cf 1.L.e the Erti:,r. c'
is ot bcf7,2 JE-1
ana .ne urc,
ana all ret...:trn to
1'
_ if* F dr y
thr= er7 • • -
that one - r r bcen 1-.47
t..7.er wz.at bles7_7in:-, if ycu 4_ 'n 1 •
t••• Tr
rea 34' 1.rf.
• 7.6 L. r p ••• - • •-•■••p.; • a ••••-• - • - 411-■- •••,- =."
:n ce:i,Evers: G`-e- in 1.-.4"--L4a
e - r
C
tL r-tre
of t_e ffft.1_ If it is tossitle for you, cho:se
r rtInls, six an- six sarihirs and =alp_e
- A4' r Of tr-r: n the s_zm of T
Lf
Thc ;r:ce GI on= of t_-es e stvnes you must fix as th€ 1ri2e of
the otIler st:Jmea.
Tn.= tLis a:.t is thL.t you will be convinced of
of the Th..t is i;oi•
2-e resu.Le of 1..le zixth door: Iv.J,ry f:-.ir days erie tiLe, was?, ycur
boas in the manner inw.ich y are btle: look at yourself in a mir-
ror niii-ht ja, it may be because of this thnt you will thank
4
The res_zL:_e of the seventh door: you, wner you pray, pray clothed
in a vestiLey_ which envelotis all of your bodyraba) and the woueri
z.test tray in -tir vestmnts. Tuere is nothing bad in this that dur-
ins praer one cFtn, see the it o wDmen or that their bodies arT
=E3nifeste:1 at t::_eir
It is l_er_ited for :,ro-J to ma,:neve the beard, so that the hair may
57..re6th. It is per::itted to ornament yoarself in whatever
fsin rt yoa, that beuause of this t1-ffink god.
tz :Jer.: 121 tr-t:_, liolh is whoL we man4fest tf
one c?-_,an..es Ilace, 1-ne siblah imitates him : he
stays definitively in a nlace 7,h.en the oi[)1a:;_ has be: 'Le
orer of before the ,:anifestLlti,:n is lie that after it.
3ay Len: on whLtever si6e tht.t yo-.; tirr ourself, +15•will !riave
:ioUT face L+:'4. God : in any cze,
.o If same,frds .hiLs r the
day o: j„;,:o.ent he .dust write eap:: good or e:_toh wron6 issued 'rrpm
h.and. me fruit of this DrLer is that these writinJs a ba-
lance for t:le
• res._:..ze of th has f-rwn ir th-
of a , it is liciT •or him to see the wor:en.
It is iiit tLese wo•en talk witn these :;,en, these men wit:.
tee ...),17,en. .y sieves ! fear material ;assions, an• certainly, c!er-
17 , is IaLen here is a ve-v cenerLi sense, and 1-_,e',.77,7 indeter-
-te zf which tiE,s 1)(17w.,,r. te
76
i fer! for men an:: ftr to tali; fcr as 7:171;7_ a= " -.6 is
neceiTp1i Len to sa.-j- no :_:cre than 22 phrE,ses in this es tat', thpat
Ine 2E .,_hr ass exh,::Ist the subjeat cif the c:nversati:,n.
To tal.1, 13ni;er thErefre L.Er:aitted.
rEs..e of ,!..e tenth doort J.fter you have finis?_ed
cle,=4n ar the toothbrJ.sh.
,:_ter re pest, if you wish it, you maj sleep. When LuLu awaken
-:I-is sleep, oviash yc-ir face !a-1:d ha.nds to the wrist, if •cu wish
ord. Tren, with a linen, wife yclAr Thee and hand.o.
In I.ne sLecial chamber ,.7..onsecrated to washh, yourself, place perfed
1:1 ens.
fit cf these 1,reaeLls is -t yo',1 might contelate nothing
asreale Thin_Js.
71-_en To maze y..,:ur ablutions, sit yourself followinE the
fc:2-L, of 7nity (zrcoAch down) and perfaaie yourself with perfuned wa-
ters.
T',e fruit cf this arder is that, on the day of luid6ment you will
b.rrive with fragm.nt odors before the sun of Truth.
T4-le .;1.1e releases from below do not destn_y prayer.
If you tiLes al-.L_tKer al-,tther (L.;.re) that
suffices and h,,ve no need firtnt-r of aultions: this is when yon
hLve ur for whatever otner reason, it is distressin7 fir
y;J IC: do
s.;T.,i,sr is that because of this you nay thani.
L-an: 'in every Lanffestation the beings offire clanae in-
even all oft your acts chanEe ;hemselves for a strer
reasLn. In all ststes, you, do not lock at othr than the scectacle
of thc
tioa fc.rgives noctrnal 0113 4 ^ns and masturbation; but
yo-a the seL-In, for this se:Len is the case of the ors-
atizn o: a L_ an k-=_.es 3:d. You, keep tnis semen in exu=ite
fr,;it of tnIs order is that it may, be by the fruit of our
exfsIence LI-2 cure: to the aid of the relizion of G-)a.
77
se.1_=n leaves you, wi-Lh ::cur ow-ri cDriser.t, mai,e ar.,lut2ns
;y=-„;,rself and say nineteen ties This verse:
•-■ _ L-• subline, 0 my God! You have made neither error,
n:- a- -1. "'"e is n.L, 3of; ol vino ,,Lrlov. you as the 7--are!' it is not yc,..;! m,roclaim your sucli-
-;..rself in waTer (after ejaclation) try ,t is
fDr you(it is useless to recite this verse); then per± r .1-3ar
a-cluTi.._,ns in this woTer.
It is The same if T.211 wash yo-urself in the fcllowinz fashion: the
he.aa, the belly, the l-J-2z, J,nd whdn 4y01. are occ-iled with
p-rifyinE your body in this fashion, glorify sod!
ienen wc--Len I-Jve their L:efases,.heither r_rayer, nor fasting is obli-
Eatory for the:L. Those ones mui-only do their a-cluticns and do nine-
tids LLidday to ridda3. the terihT of rod in the following
fa2hicn: ',oa is ..are! tLia 3Dd wh gives splendor and beauty!"
C Len, C wmen! voya..,L7es you need not say prayers. Only
wnen decend zlcuntsand r-t instcaf of
3:1 a.;ers .prostra:e :.2urselves: in this --)rostration olori4'y the
Erandeur of if. 1. siJat and say eighteen times: 'God
The.n, 7tand up, :-,rd go.
for shit -LILA yuu tank God in the re-
The L,f -rho If it is Ic:ssitle for yoa, wash
five liLes ,e0..ea3ed ones with j re water, then wrap is it five
1,iecez-3 of silh or of (;otlon. mat a riviE upon their 11nd. This cir-
cer is a clez7.sin,: and a favor of God ail', for 7,:ie living and the dead.
fr-it this DrtliF,r is that it may e that yo :a will give yo-.;r
faiti_ in we will fLanifest in the da3, of
I„en it F h:t waF:h deai ones with waters (wl,ich have the tem- kjuisLlent.
fErre) wish for yc,Irse'ves. The batILT. ml;t. be rust be
n—, 7u-fearn.=-.
- ir- deoeaaed rith hot water.
i2 leratE ther. with te=l_erate water. thiF. is
L.oE,sible for T.erf=e The corts the deceased with rose wa--rer
Cr an:.-tr sou was-i it, rove it with the c..r.---atest res=
BAYAN ARABE: 78
After burial, once a month (19 days), assign to him someone who will
go to say prayers at his tomb: ignite a light on his tomb.
The resume of the twelfth door: 0 my envoy! When you were struck with
blows of the cudgel I saw you sorrowed! Do not be sorrowed, for at that
moment all the existences were occupied with glorifying Me and declaring My
unity. And those who did this violence to you, if they had known with whom
and against whom they were agitating in such a way, they would not have
been so hasty: soon they will regret their act and will repent.
Say to men: "Those who are in this land, those who are in its
vicinity up to 66 farsakhs, after they reach the age of 29 years, it is
obligatory for them that one time a year they come to the place where I was
beaten and that during nineteen days they purify themselves before God. At
the very place where I was beaten, they must say one riqat of prayers."
"And if one finds oneself unable to come there, that he carry out, in
his own home, during nineteen days this purification in God"
Those who live further than seventy farsakhs, by benevolence, I
excuse them [from performing] this purification.
If I had wished to impose this duty upon all those who are upon the
surface of the earth, who could have escaped from My order? In all things,
0 my slaves, fear to disobey Me.
The resume of the thirteenth door. In the day of the birth of the
Point of Truth and in the day of His death, prayer for the Point of Truth.
In this prayer say ninety-five times: "God is the most high."
Pray altogether, but each one pray alone.
The resume of the fourteenth door: If you have the knowledge of the
Bayan (if you know how to read), every night and every day read as much as
you can from the verses of the Bayan.
If you do not have the knowledge of the Bayan, mention God seven
hundred times, if you are in a state of happiness. If not then as much as
you can say without vexing yourself.
The resume of the fifteenth door. It is obligatory for each person to
leave someone (a child) after himself.
Your children, when they arrive at the age of eleven, marry them off.
If one has the power to marry off his child and does not do so, his acts
are in vain.
is y Ln Dne of -,LE twc siaes, her is an cbstacle in the obtain-
of childn±n, ,:dres are free to ave rec—Arse tO
sc, az7 IC, -cry tc :4ave a
:: the ILrziL,,s are _not people Df the Ba:!an, 7he act of re-
1:roz,cii,:,n is frlici-t.
= mar-i%se be4';:re (the rls:r"f..sttizr.) it is
_ne of -Ihe 4),,r-tners, tLe rife or the huaband, enters in-
lo tne 72.111, for ,nat it is illicit to al,troach the othr
T.:* other is converted.
c,rder is f:"r _tfter Tne relii.Dn of fir' .7.3M God rust mani
fest w1__1 have oeen e:ev,tted: bef,;1:'e the relis:Ln 13 elevated and
stren,77h, there- no_harm in m-FIrr;inis husbands
Ean1 or nom).
Tne res1;_;:e of 1;11-,-. sixteenth door'; God has orflaned in all justice
-thi,t the of each 100 niscal5 of gold, twen:: m-Thcal s belong
after a yea:- hus passed over these 100 miscals, and if notL-
irz ,Yarir- the interval.
These cEnt you must deliver then to Him Whcm God must
he give a =fiscal to each of the nineteen let-
-r.ers .7.f The T:inity.
r 1:3 the e.:Islate rnity is two .1-7.isce.ls(of fnese twen-
-*); F;2d befcre El= ahow Lustaranifest is Lanifest, he who i2
sf.end these twentjy aiscals in his own letters of the
,Len 0:1 enter ycy:zselves in the reli7ipn of
3-D.1: it be v -tat thereafter you will be 33nvinceid of Hi:71
L:ast a:,nd of his ve-ReF.
t- cnildren in.herit fl cL yoa since ihP booK Tai 1 vc.1
L,Ist EtLun6Lt 1-41r_m in all jastice.
fixed for chltirer. is the number of
-7h,11 ,33d =ixea for your wives (4o uses) is fir the bocx: ■
tLe: 73everai, they rut share a:LonEsst theziselves in j•as-
lice.
TL,.?; it c-)L.pri3Es here 9/E0 of the inheritance.
2-,54) c: T.le VEC
=5: ce F/E:=4F.C.
L
:e..-;ided for your father is the boo it
in L'l y:ar ances-::rs ,==f the paternal line.
:1-0;:1) 2
it 1±lis 3od has ordained.
cr:.-Cr_ers he has -fixed ir.heritance of the boo-i, -
liver it theL., even as has ordaint it.
For sisters has fixed all in:.eritance of the book
in all j1:3tize a has crdanei it.
That whic:4 J has fixed for those who are your professors ice, the
cf the 7aaan is of the boos -% If they are seve:--al you
m,et L-IEJ the division_between them in all justice.
hyday: 'In truth, Dod-has divide.d the goods of the dead amon sever-
al heirs on the condition t7nat th,cse ones be alive: if any one of
ti.ese lines has disampeared-The Dart dae hi:: :lust go to his children
if -Oiere are any. Tf t.l_ere are 12,:,ne, one must at following the or-
_
Jers i e o Cr03.'
is on this deceased possesses sonething
one needs to live. .,:f ter his death, all cf is z.00ds
actin'in thls-vay that it has been said in all
,,re .r Ine i l lx ane ma z-;t give this duty of 20 for 10 to the
11,nesses ;If I-1.e _a. an: tut at -zdne of the manifestat4on of Him
God :.,:nifest the orer ret.irris to him.
The re-3-..;ne of Ine sevententh uJor: Wnen the price of go16 and of
silver oefcre e,ne arrives at the nu;Lber of all the letters7 be
it 6,05, he L.,;zt Take t;-.)u-t the naLber of TillahE and of t,No ha, he
LIOS 1:_ese 95 for
1 =7 be i-: 7/60.4. dFor the Point of TrIth, that is
2 .:6/ED.363. th,t of these 6,005 the
95 -ust ret_vz-n tO HiM w_om wd
3 =5 oe it 5/C)=.7.00. zanifest.
4
=4 4c: or 240.
=3 E3=1 ED.
cTLi.,, is to s,-; to zive this ascenatng to the witnesses of the P.,.yan
to CE SjbMI in ki,..das wort.s.
7-
Le it 5..7'95 o whicr-i one maw t aid t e 10 of the invisitle
-10sD 4T 5.
4_
• El
W.E.C; rossesses this sum and saves in favor of
ne those who have ha,c an obligation, or to thas=
uish tu ;heir aeL'etz, or to th.;:e w140 can rI,D1 =ve, or to *n.:se_ , or to those v.7'21; are fcrei.,
their ;-...-D.ielancis and with.-)at resource.
'Tf_e closest of erg
who rave the rignt of takerthis m.:,ney, are teir own children, then tLose who have a right cer-
iin an. absolute(?), then the rest of the close ones.'
ycu 31.o are rich, know that are the de.00sitories of
72y e.,ttenti.-m to the sod of God, render the poor witht need on
tne behalf of CTod. It is illicit to beg in the streets and the bt,-
zaars, and if ar.:T.,ne begs it is illicit for the rich to give hi any-
It is nece.ssary 1.-;.)r ;,:ien to-have an occupation which earns for
the:L: and is s:ne can•not -tit; C you, s;ectacle of
wealtn, give triem of.that which telons to me.
3.z?:1 has re`_ ered ozligatory for :ICU to acauire the science of your
ren canacq.uire-tice science from you and the
leaz:e and will no,I be oblijed to ex-uatriate themselves TO acquire it.
0 :ay saaves, distaace yourselves frm Ay diSobediance to me.
Of these t.:335 Liscls one MUST each year rezove 95 miscals, whe-
-Eher of j;,Lld or of silver, when year has lessed over them. These
95 nA.rit of tiruth murt take the7., ne it in his altimate
Ll'anzfestatiDn, or he it in thi.t which ipreceeds it.
In tue of ti7le which passes between these Iwo :,,anifestations
one au.Ft de.liver mney to tl-,ze whc71 obey the first letters of
Unity, anj each receive tht of fivE ano] amJne
tese obeoiant 3nea -ft.cse who are before all are their close r. yes:
diviCe aL,_..nz,:iirthe=1 if they believe conforzingly to that which
has teen aec;idea Ly God.
The res..,:,L,e •f the eighteenth door: Each year, in the oath of 015,
one
2e:ore the wpm :at or the man arrives at the are of eleven, if they
:,st, thEj not fast later than miaclay.
,ter theL. have arrived at the age of 42y ears the -1:1, is re:r.it-
tea fur
T.Le fril onaer is that it ma,! 1 e on the Wiry of the
sun 31 truth that you will not enter inT,L. the
le-ztrz of fire.
can do z little of re the riain.;-. Lf the s-an, and a bit
after -trolong y:;ur nst. The fr.lit of this prlonaa-
ic)r. is bP14evers in Hin IVhon God 1:._•t ..an:lfeE,t and
ILat vd11 n31 attic. hini with verflict.
:71-en fast, eat, drin.c nothing, do nct accpmplish the sey..;,a1
act, revel -the verses of God: hen yo read the verses of God,
do riot coritort muth.
re-s_.=e ,1 you hear men7::Dned the name
21oint, ...3.-7nd hi= beneaict.ions a1on with his Letters of the Ti-
v_-_nL: *.h,,:reci on tay yc..-1. ■will be gla':,'ed by
c,f tLe Igs,t1,ers ia="12 thE L:,vint,:: If one re:,.z,-ts the na:Le
sEveral 1-LLes ao or.re
In -7-hE da.y-of Trida7, aft ora.yer:
10 b.ad free fT4... all faaits and of all Ick, send
zhe -2-1:1e is co:.-iposed of seven letrs, lid
uron h1.5 Letters :.-1":-the yo-ar benediction with Erandeur
and
fr,it c)nier _iz-; -this th--t thereby on the day of judge-
sy:;-,1 will ..7,inaed•ty the_pnrases which y:11 say, th..-t in
17 AN-111 %9Y1-, be as today when send benedictions ID "',;.-
,ELL%Ld ar2] to his Letters of the;.iving, and you remain ign'Jrpnt of
t_eir r_arlif,i17. in 'heir return.
If send bened-icl.ipns ul.on "u?-,a„.[Arid and Letters
14-finj, "-t if yo ; do nct .scrr:;w they Will teti
ht:ve and :,,ou do what y2U do.
If s.._r4e scr.-ds beneidicti=s uton rust mani'et, G:d
will se .:1a+ a w,_± and mor :4ere:is
It. is the sae if this one seeks the Leroy of God for his Ieters
of -the
In the naie of F_;01- -the inaccessitle, the Very 6E,inted.
.74:1d! There is ro God other than me, the 3cver-
ein, the ...11 powerful over all exiatences.
belonz the sovereir.ty of the 3i4, "t1^ a:16
r-11 bE-zween. ,11 that ret-.:a.ns to Ile, retl;rns TO you at
j_„;_r last an.:: first nanife3-7,ati,Dn.
tLins upon the surface nf the earth, be:Lone-3 to
we s.. G 1 l Danifest.
7z:-.?n. -Lznto evsn if it me.ans ---r h
:_ in 711,e Earifer:tatin 57:Ja hesitte to :1.1ve
In,1=1,s, oe in f ire.
• n away fr,:zi cl.,J.poediE.nce to Le.'
tie houses of tr,e kings loel=,r;- to him, and If sme-
LOA f L.- a of The it is obliaL;Ltury for
hilL to give a silv'er _ moo._ t. r)oor, in asnuch RS he has not re-
ceived TtLe..tivftne-ses of -the Bayan after the settin;7
of Tne sum, 1:rays In these -,!,1,a7;es is not hir.self one
of the witnesses of 777',9.5r_no=be-'1 in This Llanifestt_tion or it in
thal of Flu :a c' ml.ast Eanifet.
6E7„:": the so/ e-,',,1 metins-J.L which you assemble yourselves, leave
op.zr, the place of nilleen perF.3ns. Thus it ma-,; be thFt c,u, in ,he
^-a y'; cif the natiffeE-Ta--ti= H4m God mJ,st nanifest, you will not
search tc) The preezirnce arc coon LetTers of the Living.
'T;:is is or. c.7,naiin the meeting z.i.e very larj: if it 15 Lot,
it is safficiellI for you Iu leave_open the clace of r2,e. person.'
:1; 3f t:_is 7,r der ts this-thct: that because of its observance,
on ,;ay of Ine —a2tfestation well mEy find blessinE■
-Rat ao )1,:,1, do as Ic;day which y,..7 :a stand up as a sign of restect as
soon as rizi nal:le: and here you proclaim ja3LrElents against le
ana -J-1; have no ehc-:e.
the first door.
resi.me of Eeconei daor is thi:
doctors! fear God! Heal your SiCit With the ex_;uisite m-ans which
.3.3 h created.
z..,;/ 6.1ves! visit ycur 310:.;.!
If s'...—e;ne is :1,..,-7ter cif a scri-,t so thf-t their are no e_
it is 4lrilizat=,y to write in tni,9 script one TI,sand
Ena to reaDmmend Th'3t. they Le delivered to
L_Y-ifest. ,nd certainly, we, L':e sFe w?.-t, he has
writTer..
F4
J: .t;=•., third door: I-: is obliat3ry esch of tl-,e
rte= to tl:a, for him, a cha7,ber ornaer4ted wiTh mirrors, In thip
LaFt be written chras...s :f
':f the Point ;I' T'-'t: m,anifezts
c. LT 1: aia, %Toz =', :re terribly
:f or_ime t3 Lis aid, on the contrary, S'Dj
wi11 renaev .z:nt,J you all the goods and all h-. +„ is seenly.'-,e. L+.: L• of 3aEl,n_; ':t iz tc the Point of tr_th
yLca were and of a certinty, if you gather this fr2,it,
will lat ir the z1lds1 of nen Lr i 1 the Ca-7 of it.T0:1e:..enm.,
-t the fo'c4:-th door: .1-.en yca are in a happy st,--te, in
T ?23ffies, in oecret, c.e,-rate he Le-Iti;r of ,;od: b-at, if yLu read
the v=s e,-5 Yim S.od mst m--.ff es t, and if you revel therein,
that is ,:re!..ter Lri tte .e,yes-cf God. In tr'ath, ne have placed in
heart a his ve-.1.-ez Va_ft:re his :i..arifestati=n, ani his verses
frc.L Ly tongae.
fer-to r4isoc*
1,e_ fifth dopr:,It is obliEat,ry for each one to
-;ne -.?ervice of the :=-Lint of the Truth for nineteen Ja•!s at th
:cimx=r1 ,,nd this or.,:.er will be recalled (from-
6elow the €1,3s) of s 1'# t9kes yDu away.
',est of F,ts, -post ad:.-ratilrq, if inr
ei.oulis- it.'
The res::.,7: z.f ts::e Fter aga7r-t the frLi7:
fr?:. wfc?_ :::'.:feated -the p:iint 7A" tr',th: if 37:u are believera.
'7Li6. iF c..p▪ c,liedof the best of the zeonle eart:
if I:EL:fly than -th-41, of these neorief the
He WQ Ll,nifee,ted hit therefroa,.'
0 .7.,.k.n! on the be.hE,..11 of God aen.i bene.zictis anj healt1-_ to t:-;e. fa-
ther D± -Lhe ?oi_nt of Trath. Send beneictions upon
W--rE Knd thse re',-tives t:eve him their fafth.
:f d.11, ,;Dc2I ▪ eaen-oric, mLe utility WM
tcJ hil 7,hesf.! rdere are bef.Dre the manifeteti:.n of t'r_e
▪ Tr.;tn; wi7.1 =,-.1ow ens 2„7.LLnrehon:3 E;11
thee1 G)d! uppn intimates and yo-ur friends be
thE ;:e14,Ldn of 3:::! and Ihe anj the ceneuicTins of all tnIrs,
at e.,e: befDre .i. . s r 4, aftr Ihe instant.
The c..f the seventh door: Distance yourselves from th2sr-
are not for me. .._nd do not occupy /ourselves with the negociation
i._ii nzs, thc,t God ,Aoes not love, those these things are forbidden you.
Do not use t-nese thin;7s which Goa does n,,t love, and distance yotz-selves
from each thing which with3u1 bein: altogether forbidden is accepted
dificultly in religion, as much as you can do so.
T!-,e resu:ae of the eighthdoor: Do not possess zedicaments, fermerted
crinr:_s, no =pre than the :other s wnich intoxicate. Do not sell, do not
by these tnins, do not use them, except if it is for industry.
The resx:le of the ninth door: Prayer, do not offer it in community,
rther go into the mos7ues, and 4on a seat beloeved of Sod sit your-
self and do God and preach to men.
Do not say prayer in co on, except for the prayer of the dead, for,
for the :•rayer of the dead, you must come together, but say each one on
his own she prayer. In your homes rage as zosoue one room which is
the test of the chambers.
If you go in the-oses this is better for you. The fruit of this
order is that you might on the A.P.y of the manifestation of God make
haste in the order of God.
The resume of the tenth door: You must purify your soils of all that
is not of the letters (elliyine! . Thereby you may not enter into their
trathsCthat you do not ac:-.uire their nature), but at least give yo; r at-
tention to not being rion-fiyine letters.
If someone can allo►e to leave his tongue only good words, that is
worth=re for him. In whate7er state, look at the verses of God and
those which descend from ;pd.
In truth, is descended upon this subject fro.m the point of the Ban
that which has descended until now and all this Bayan from the first to
the last letter shall: rifest the bein of Him Whom God shall manifest:
what he wishes, he will cause to descend thereafter, and it is possible,
if God so wishes, th7:t you contemplate (this_=laya:LI) until the end of the
nur_L'er o f all-.hin7s(that is comrdete).
The resume of the eleventh door: 30 not negociate the f:ur elements.
The res_:7,e of the twelfth door: The hairs of animals do not annihi-
late y.z,-r praers. They do not annihilate your prayers the things with-
out s jJrit such as the bones) of animals. You, give thanks in the re-
of God.
7:rsian.2311.
56
T:re ,'es_;e of the thirteenth door: Never tear up the letter of any-
one.
res--e of the -F:.rteenth door: If ziou can do so, renew all of
the utensils of yc,_1- ever:: nineteen years.
Tie res:;me of the fifteenth door: The mention of The -."an, write-
it upon all the isrodauts _of your indi-stry.
Tne fru.it of t..is order is this thLt, if in the manifes-u,tion of the
s of -.he Truth zioli_remain- with-Gut truth, then you will mot be mention-
reed pefore him.
The resame of .TnE' si;,:t€enth You must on no occasion strike any-
one.
The res..,me of the -seventeenth:dLor: Every nineteen days one time, you
must invite nineteen perzomz-: -40; if you do not have the caliaoity to do
so, invite the even if-it-: .02214- to drink water. If yo-J can not do
this either, wive to drip IE water,-,1utside of your homes to nineteen Der-
scns. ,
The the eiEhteenth d&r: the time of breavement do not
tear :Jour clothes, do not strLketilther the head, nor the breast, never.
The resze cf 7J e minetse'rith you wish to kill a sea fish
(by throwing it uvon the bank)an -hen you wish to kill an anir:al, say
this prayer: begln,:we ly the -laze of God who is the best
He wo s.iz.e,ists by hi:1,self.-1_....nd7if you wish to eet the eat the
fish which has scaleB, no rn, tatfish without scale;--
UNITY
In the nee of .;od the Tr,L-coessible, the Very Skilted.
In truth, Le I an sod! There is no God if it is not me, who an more
perfect -,han nll thLns.
Ilr.k truth! I made coL--,e dowm in The tenth unity this phrase: 'Testify,
0 a1,.ves, there is no if it is not me, the gAurdian par excel-
lence, ho s-utsist.5 oy hfLself.'
jC2j t= 1-es_;ILe of the firot door is this: Do not eztre-n-?e
yolirself from do Es or from other ani_als besides dogs even i-r their
hair is wet: -anle3.1. you wisn to live in dlear./iness..
TLe esrC c-f the secon3 door: !;cid has permitted for the beleivers
in the 2..-can to look at each other when they so wish, but with.A a
passiDnite rlance be_tng able to be read in the eye of the man or of The
moxan. 3.c,a 14L1s wishesto establish among rien an d women a frie!_lshf.":
E7
sy=pathy in Fsr3aise.
Tte res.z,..e of the third docrt Of the good of God YOU inherit and you
zest sh,--re this inheritance az,-,)nr;st y.Darselves in the =ann.-?r in
wt have ordained it for you. That you might inherit in cDnfcrmity to
tha.7, which we have wished in the seven degrees. This iean order dc.s-
cended frcm the treasure of the science in the book. of G,Dd. it can not
or-ier) of chEnze. Tpu, look always upon your ow fo=s(be
men).
On the day of j..;dseent, c3nforoing to the verses of God whi4will des-
cend from God on the Lumber ha, to Hial Whom God must manifest, give your
4 _1
faith, and be conviriced
The resume of fcurth-dc6r:The truth of the religion in your be-
inninE and in your _T-eturn- is this tht you must believe in God, thiF.-
God for whom there is no -adoredOne besides himself; then that on the
-7-
day of jud6LAent, upor.--the- -retr..±.nilyou give your faith in Him Mon God
must -manifest Lnd in hisArerses,wtich God descends upon him: that
- —
give yo.4r faith in Him WhomG-pd_h4s manifested upon the name .,11 before
'11.1-maa, and belive in 7-gers4.5 which God descends in him, that is
in the 7731-.
For all the existelles are to bring verses :Like those of
the
you coL12.rehend the day--;_of your return towards Ii4m Whom God
=aft Lanifest, you will_--,n-aerstand then your be inning.
The resale of the fifLh_d3ort,-.11 the things which can be called
things, God has enteted thzim intc,the sea of licit thins and of
ty unless we inter,A.ct for you ,1.1:,tions with others excezi with the
believers in the Pagan.
In truth! this is-an order which, for you is a duty, and it will not
subL4it tc change.-aile for you it is of these thirds which are beloved
of God and that he ordains for you th1.-_..t you should want.
2J1.stance ,;ourselves -of a certainty from all thnt it nei7Lher a-athorized
nor n.
The res.L7:e of the sixth-, door: Is illicit for you to torment men, even
if this is onli in striiling them the hand uLr,on the elbow. C my
ave fer God and when you wish to remonstrate with scLe_Dne wr:ite yzur
arzi:-ents and your proofs with prudence and with the most comi:.:ete polite
nest the1, muF,t say to you in like manner, for cert2inly, in truth! 7 ou
on the d;*- of junenT you will b,nefit from the sight of God, 17
will see Him -;;h7im lzust nanifest, thaI is He who i the ft001- og
.he _.:irc.ty of ;Da fcr all rlen.
The fruit Inis _,tier is whcn you find yoarself in the pres-
ence 3f is Goa must manifest you have not accom-
aished a+- 4+q c-oald s'.-dtien him, and thl-t you do not u-. ders,an it.
thimeventh aoo,..: It is obligatory for ea•oh one aznE
you to Hin 7i-gcm 71-,-;d-=1:Lst marifest, on behalf of the Toint of
the EF,-an, a bottle ry ofzexcellent rierfume.
'Prostrate y.:-Ielv-es bef5rs:-him: yoarself, render to him this vessel
with clean hands, als,ss this Is_-tot possible for you.
The resa;14e cf 1 eightla dtJoDu not prostrate yol;Lrsel),,es upon any
thing except crystai;whifh_ _a a-ftw of the atoms of the dust of the-7-
firs ti tc)-1Yo and of the--la-st-: This an order on the part of God, des-
ended in the book AndAhe'frIlii: 31C it is that you might not a7Intera:-..late
other than that whidil in bE;-Love'd;
The resume of - i:aoh person must possess, in the num-
ber of the =nity, veTy-beautiful 4ivstals--as many as it is possible for
Lia.
If this is istossibl-for-himarchase this 'Unity and he does riot do
so, it is obliga-u;Dryl-for him to iskye nineteen miscLls of gold in exchange
for this has_desoianded in The book of God for it may
be t.ht you will obev.Za.•
The resume of tenth doors ATter the death of a woman, man must not
wait for :aore than 30 da.ys, and watery must not wait after the death of
their husbands ro-re 95 days This is the I imit c1-3 t-as fixed in
the hook of Goa. f;
You ail obey Gc,d4
The _fruit of this order is that you Day attention to this that the
order is of God ana -that you will all return to him. If men and women
after the death of--..-ht7ir spouses wait more than 90 rind 95 days it is
obligatzry for them to give 90 miscals of 6-31d (nen) and 95 Liisoals of
-zold(wc.men), if that Is r„ossible nor them. For if not God remits this
auty for men and women.
God wishes not for anyone a. wing but ha-c.piness and love. That there-
by you enler into the Tzarqdiee of the Bavan and will thank God for
it.
The resume of the eleventh door: Tgoose who draw up books in the-re-
li6ion of the Ba ,n must write in the beginning: 'Th.-are is no God be-
aq
sides tn- And at the end: 'No witness is if it is not Ali
before The fr_zit of this order is th-t it may be that in
tne day of j,;,i:Lent you will dise-ears Lorca Mimi Whom God shall make.lman-
ifest and that, by this very phrase you will be guided.
The retie :)f the twelfth door: The precelAs which we have given you
for your ,'=e-ceased do not concern your children born dead before the
breath has been breathed urian-them.
If they are born living.and --,116n die afterwards, these same limits
given for your deceased cues,.puts hem into work for them. If they are
born dead bat after being --alive:in'the womb of their mother, all the or- , ,N
ders are rescinded fr:;a1 them. -
Do not per .it the elother or t fat per to approach the dead child so
that they will no-. be saddened, mess there is nobody before the deceasdA
other than the father-or:th& mot10.
This order is due_-to- -tee merc;,ir land the blessing of God on your betalf:
so that, in the days-of-themanife-station of God you will wait patiently.
The res_zme of the tert-eenth do15r: God has er..;:4itted for you, in the
tyam, to organize y,:;Arselves in ae number of nineteen persons, that is
that each person chose •fori-hiself•the number of nineteen friends.
Tne fruit of thin _denier is thisithat in the day of judgment you will _ -
believe thas in God, _grc2111)=10,y
day : 'The first peradnAs'th4 _elL;n of the First Tree(he is in the rank
of the Faint of Trutb)-and_ the eighteen others under the signs of the
first Letters of - Fai.-etrict attention to this organization:
that on the day of judsment you-will not remain in the obscurity of Him
;;hom God m-a_t manifest no more that of his first Letter of the Living.'
In trath: it is not -that Hee WhOel God miust manifest is in the rank of
the Point or of the First Letter of the Tivinz; for He Whoa Goo, must
_anifest is Goa, there is no doubt in :lin, and we all believe in him and
in a_is first letter of the Living.
they themselves manifest themselves in the rank of the letters
of the living, or even in the rank of the Point, nevertheliass those ones
are the first names of God, and we all believe in them.
Tne res.z;e of the fourteenth door: God has rendered obligatory for
-our fathers and mothers that they nourish you from the beginning of
mar life until nineteen years. For you, 0 child, he has rendered obli-
gat„,ry that you feed your father and your mo-.her, if they have nothing,
4ntil the end of their lives.
BAYA7.: 90
If al-,er nIneteen years your father and nother have the capacity,
hino you, yc)-a ao noI-Dossess arQ7thing, it is obligatory for them to
attend to .v.1:.r -4ainit,,nance.
TnLs is on-er. is for this that all the be17ivers may act in co for.-
Ti ty to the 1.,rece“s of -.heir „religion.
If one of the '..elievers-reaaiils in the obscurity of this order, you
others, lardon him.
If s:Le_)ne dces not actd:la 'en4orthiy with the order of God, it is
obligat:,rd for him to a.i)end_eayear, in the path of God, nineteen
gold Llscals. rknd his Iz_An o.i.der in the book of God, that you may
obey :Eliza. The resame of the fifteerith: Do not ride upon oxen; do not -
charge the witl; any ture1.1-s;-.1f4bu believe in God and in his verses.
Do nLt drin,-: the Tr..iIk:f
Do not charge theApeastS of-buiben with burdens of excessive weight.
This is an order thittI_-_God:makes'-oh;igatory for you, may you obey him.
Lo nit ride an;,, anima's withDuA bridi-e and without stirrao. Do not
cliat on beasts which you = 46-an nc-ALaster.
has fc.rbiJden i.roll.,,,Niti-_;a,great prohibition from riding this sort
of Ltounts. DD nut brea egsbe4'ore-cook;111,7- them for that which is in the in- - --
teri,Dr These_-ggs are whal God has fixed for the no
of the 47i.st Point and of -those} -.Am were in his service.
The frl.;it of thls order is-i-th0, you may thank God.
,--na this blood, is found k;%. the interior of the egg, God for i-ves
is nn7. impure) an'd --blOzld is :yore. If you do not wish it, do
not eat thi3 et; =7 SO thtt-460.2Will-t do what disg-Ists you.
Do not board boats, IznIess there is sufficient space for you. Do not
DuarrEl on board. ct towards eacn ot-ner with the greatest decency.
haz rendered 2--2-c,r the carJtains to consider all the pas-
seLLers as 1;.E1:3sin,--7, before hit(fcr_the choice of rooms, etc.). Yo-u, no
riitter w±at do nn-7, st,Ind up-on ho rd, sit down, relax.
(raid: if it is possible for you, construct it in the stern.toilets mutt be you have fear. uut ther,
in a pl2ce where nobody will be a- itlace lha,t is not on ward the shit. in a 1
Do TOO much about your purifica-Lion on board, do rot do other
than Iknat is indiz,ensable.
-FOra L;,,sr,z_41.17!•d t',:e duly of c'Elitc,ry voyage from those wno
31
selves on Lther si6e .c•f the sea, if money can not aceomi-Jlish 'by lanr5
Their v:4aL:e cf :•lsriaage. Pat god rt.rmits them to take a :proxy, whc
acoom-C_isnes on their benalf the -,)iI6riziage. One must zive to this pro-
xy _LnEf th .t he oLn i)a; the expenses of returninz,
3n.o cfln dc so. If the can not dive this 3-_=, 7x0 forgives them.
resa:11`e the si3meenth door: God has ordained for all the sultans
of the w;r1 tht each year it iz oblicatory to give and to re'.1nite1im.
the Treasure for Him Rh= aud7mutii manifest for the sultan 140 1Asoals
o 6old, the vz..Lir k'azem 290 mistals of gold, the governor A'azam 1E0 mi
;_iscals of gild, the first *'u ter 200 _7_isc.als of gold.
7iLen He Whom Gc.5_'tlaustifestids manifested they must give them to
T_1-,e people of this ,-1,,tnifeatEt4ii: did not reunite the money for the
slJeotaole of God in-:this_dgi of judgment. This is why the men
have not believed in hia.
'T'he frait of *_aid-orl,er as that those who will be created in the reli- 4 •
gion of the Bp-an -4:17, ice.-aezaate of evil works which their predesceeovi
have accomvlished t-v-i_rls -the ]Foit. of truth, will act well towards Him
Whom God mast .17.0Anife.
0 :IoLlpany of the 771,fn, Ifyiaii,,ao not give your faith in Him Ihom God
mast ..lanifest, at last c1,7, n2t salden h:z. For, if in this judgment,
Len hai given tileir-filith in the-Point, nobody would have been saddened
in the kyan, and all men, tntil -the next judg„,,ent would have acted with
decency.
But the peoile of-th:s very judgment have rellsined in ignorance of the
triath, an'i they have•accobpliehed-theie works which are not loved by mod
in th,?,
=and you, 0 Le.Drie Df the "2,Iyan, as the people of the .41e an do not
alienate fram?yibtxrselvs the mercy f sod.
Yht whiz!h is crdeined-that you must render unto Him Whom God must
manifest, if afc.,12 do not render it unto him, at least do not torment him.
ijo of raise di,a-ot u. on his frith when ynu heir Ms verses, and fix
yc,urself as arbitre between him and the ceople of the Ba-an. his
verses to the peo..le of the Lon. If these ones see their incaraoity
and yours to bring verses of this kind, then zive your faith.
If yJurpelves ,ro,u have nDt seen y-..iar :ncapacity, no iiore than the
otLers, ten at least do r_ ,t torment
If in this :;.;,.-ent there a.411 oee sin,.ere arlAt::,-(betv:e.n mYself
# le ;i%-arinr.) ibined tr.;th to
.4en in t.- T:.rccer-ts and in thi!E•
rel;r:-; 70 tne P.t they do n,t,
2r--,Atre in or_er \,-;?. their relisicr_ tEses'ftsel,'
1..b.F..t is ILE- ver3e),:o Th-7. t:-.41,3 itr eifi ILt the: arE6_ rower-
t7, fort,!. vers line -L.:;".= of :17,da
initiaTivP of this
C,DTJhiL iF why all ir
Int:i Ere act rtly, they FirE ren3erin= all of eirwor.1..rs in vain.
C 13an, do not l'en,tfn in isnc.rar,ce liRe the peonle of
the ,1:1-1/1'1.
se-ventr.PrItL door: 0 ter of the order(--,-in-g.s
overnors, :I_.)! Orriair for the pe.e who are under ic,1r;r or•erz tht
Ia're s brin,- him tx you, -the- de n.ot tear his
noth:Laaz fr.:,m
1 in triis and w:=..en and thc.se of :al:r 1.3zt-
jectf3 are fo_lt:-_.y6.,ra and ;i7,a fo.wvidflen for for ninetec.n
int-erv.1 accoLrlih th.r oarnal act, it is o-
bldat-Jr,-; j-,;..1 to dive to t witnesses-of the Bayan nineteen misa:;.1
Iii. Th-witr:esztes-cf the layE:n rj give the to him of whcm
Lar7:Jnts.. or ;;:u.
frIzi; :If :Lis oroer is th12 you ray t_Irn away fr:rn dizo'be-
cline ID yoLz will for y:ura2rLes -,..
v,dth r_a2; !ILA quarrel in -7,he. dry c,1 judzment with the
'Jou must
a21 to,7 be put - ir good
re boo •■•■ ana
--, 7 inaus-_ry be sPla-Ltea' frLL: the so tht-,t two in-
0..:,37'.7diES a ,-)t in7erfere each ot-1-_er, haz
-7; ±n the nest Lanner ar.:1 best of lsv;s.
erDain stana in for 1-,L=2. is 21o.er
tD j:),.; for the of ciDmrce er_ri war-:) the of ap-Li, if y
t.:DLurehF-ri otfirs.
re_;E the eizhtith cor: :3 ot •hF-t
a har of 11-, of a.-on, for 7r7, has re-ere. -76,erfEi-t
r„-„Eitre..r.L3e e. • •
fs Drd in rJDD4 of 3od: so tt tor--nt npbr.dy.
1: pDrticn of the flE7h of anycne,ordS
the c4se the si_in of the body of someone changes color, or if some-'
-,ErE -7.1%e .y :4-7-7 of sz:meDne, or if scimene resT:ect for
c-rGLa forr;1__s for all- of them their wives for r_fneteen
.an ::Tier ces3ended the book of
„F 1 is necessl-,ry that a ot.astise:ent befall him, he la.7.3tninP-
ty-fivE
This is ziven, fo there:cy y2u may not disobey God.
Do not ord.in -t0:Q0 violence t anyone, be it only as a drain of mus-
tard seed, and yourself do not do:violence to anyone. Lo not be satis- .
fled with the vl:lence of semennek if iou believe in God and in his verse
act in a fa3i-.1on -so as ilot to exceed prudence and decency, for
you all before beiag created, yaWlwere close to God a drop of water, born
of ',le iire, tiln thereafter 1;13:2,3:11 will return to a handful of dust.
Certainly, certainly, Tiave-Ineence, and do not . -, content with any-
one anything other Ihan what ou. -Would have wished for yourselves.
_L.ct in your affairs with the rlaEt extreme prudence, the greatest de-
cency.
Jc:/ not dazage the crealLion_of-aayone, after God h,:is created it in its
perfecti=, becauL,e of thi2, fleeti4g grandeur of this,i••rld: for this
world will pass over 57:a a,nd ;ou,,-:after death, you will find :purself in
the fire. y6-a saying: 'Rather in the sky that we
had not been created ant that we lad been for anyone the cause of a sad- .
tress.'
If you are inteliisent,- -Even-d:Qring yolir life, you will have t3.-.e same
wish. You, you tha4-4 God very
The resume of the nineteenth door: God hus not ordained any order, and
'ad not m.L-de desz..na any defence if it is not for the .irancie.,r of Hi=
Who _L 7rod jast raanifezt; wen his grandeur is contrary to an order or a
aefence, choose his -Eranlr, and distance yo-]rselves from this defence
and 1,his order.
-
In ti._e r.r.-e of Gad, the Inaccessible, the Very Eainted.
In 7.r- h, I a= 330. T-ere is no mod if it is not me who a= always
stable.
In truth, I rude descend the balance of each thins in two unities
(c►r doors of tte 'Unity 11) Vlat you might Thank :Tod.
.71ti 'in trL.th! Tne eleventh Enity in its first door: cons4der this
order: If you svvear by God or by HiL Whom God must manifest and if you
are s=ncere in ;icur oath, you do not have a fine to pay: it is of yo..zr
ad-.-ersary larty th_t it is obligatory to pay a fine if he has lied. It
is obliLtory for hin to give you,nineteen miseals of gold.'
is a limit and a chastizement fixed in the book of sod: so tht
you may fear to disobey Him. td :;.f you in truth, in your oath you lie,
it is CdigE,..tory for youtr_it -ipok of God, to give nineteen m±scis
Df to him to w.aor., youhavelked in your oath. Thus you may there-
after swear not in
The rez,;.Le of the stee-mad:6%-ydr:rs That: it is necessary for each tul-
tan who will be ;iv qn lif1111.-th$,kayan to choose fron among the people
of his kinwdm tweniyfi.4-e-taama-40 are worthy of all the affairs re-__
--_;;rnir::. to the 3 Iha;t-in-theAiLy of judepient they will give their
faith to HiL: allnifeat, and will be c'Dnvinced of him and
will cor,e to the aid of fif-meligicn of God.
is necessary,for these-ault=51ns to :aani,:e known these twenty-five
to all the meriemd:to- -give them preeminence over all the people
of the Aingaom. trey Adirooe to the aid of the week al-,:ng
the crebtures, and tht he will*xtend their merc',:- over these weak
ones. It is oblizn_tory for these _lama that in truth they do not re- .-
main in the obscurity,7:f ..:•rlera of God.
glhe of the -third 1 so:leone heckles a male or female
li.:=vc,r, it is ooli:-sitory for him lo give 19 miscalls of gold, or it he
can not 19 of silver: ife can not do this then he must as thP
pard:,n of Goci ninetj-five
fr,lit cif this icr.::er is tht-you will fer To disobey f_;od and
cavil azain-z.t nobty. And if he can 1a: in gold or in silver he must
nay the one he so abused. if b c'an not do so, cold an.z: silver are 'or-
hi= but it is-obli.ativ for him10 *2 *4 fon-fiveress from God.
If th€ heckler Jo wipe =t ari_ ridicules, Iv signs, anyone, he must
tae a :.roxy Dr1 bellf, will as forgiveness frog Gcl. C slaves
of aci,a, fear to dj.sobey
i. res,ne the forth door in this: th51 the BEijal.-, and these who
believe in it, all are livin,L until the day of IheJmenifestation of 'Him
Goci mu3t manifest: be they of the light or of the fire of the T?,ia2-1
(whethrr they obey or not the criers the Piyan). In any case see them
as the iivint;.
-
.1---4estrion 7. he 7.r.;,th of this auestiDn.
fre, ani the cf fire of he 1-:',,van are th:'se
wko do n=-k act .11:.nfor_,in6ly tc the orders descen!led in the :E. an: the
zeo.,le of -_ht, l±c-_t are w.t.o pay attention to the oroerF of God.'
7-n4s orcer is -elative to-those who believe in th€ a-a and not to
who re n-Jt in -:helust--entered into the2f1;11,11 In any case, 0- ,
The reF,zle of ths fifacadopriif scLe:,ne enters into the .E..7.sn and
believes th,i,.rein, do not=reject-hfm from the relit:ion of the LaaL.
Tf you rjRnt hiza, At. is necesjsTy fcr you to .2.ive 19 miocnic of gold
to him whoLI youhi,lve thus rejected. Thio is a ;.,-1:knishment fixed in the
boors of God. T,hatyouoIhers, the religion of the Bayan, you will
-
reject no one.
I: L-ou Rn act which is cntre,ry to ti-e orders
- -
— -
of .."To.d 7.71s-3aneaas simcly relaticn c his God: it
is not beo?Ise of thf2 that..-he'laves his religion. In the sare way
that he sins toward.s-;zudila_thf,.same way will fire coLle to him. Coun-
Bel l_aim wih
The res:L:;e of six-th-ff-Dor: If s_aeone awaits the manifestat'Dn
of Him God zlIz.zut knowing that the kn-_,viled.ce and
- ,
of G•Dj. -1:_ao;dled -e of Fin -z-aFt. manifest
an.74. hia that-- oh6- has not1.7....ride.--,tood a of the
- .
,nd is rot a:c,n111fb.;)- 72Di in ''ne na:LLr of the f-thful.
The du-:zi- of each .5r_d_f, -aeliv4r it before one e?ch cne, even if it
is a can of the f1r re n sect for of Adam) for thi3 is the or-
der of ;od Eif.lre..,ses_hisell to the ,niversalit of len.
In ---11 fT•.,--1 God, the Gc.dv o 7_h.-e is
n e+ ore one if it is not him,- who is the .z71;ardian, he ihho .7._ftnists
by hi_ce,f. •
,r1 rel)ent towards Him.
The reslime of thc; seventh i3 forbidden for you in the re-
li6ion of the 17L;ir. G--3,_ess more than nineIeen 1.71utfies: enci if you
posse Lc the-L. it i3 obli5stDrs for Day nineteen :11.,,cals of g.7,1d.
Tnis is a chasT,ise.lent descended in the book of loidL: that yo,- nay
discediance to Gad.
Sa,:lr: 'Loc.,. must be the Pa.:an itself: the ei,thteen others
te L,:,:11.s written in The science of the Bavan. Th1.7_ science wnich
17,
f:r you in religion such as graumar, syntax,
an oIhers w-.:Lich you write in the science of God.'
vc- -17t arrpn,se them in the zest of arranEements. In all that
traw ut bit the essence of the science; iii ,7e
fro dizresFizns,
.,11 =1 these orders are -for ILis that noth:ng will be put ir the
._,resEnce Di' He -ahom-God must ziarirest if it is not the Bayan
snd tnE einteen ..-...00ks -written -ia the science of the 3a_yarl of
The a,;.thc,rs are alaanz thase irmolieve arrived at the higfAest dezree
-4' • -
of, science aro. ..eer t_ic..1 are pure in the sc2LeT:ce
-
The rese cf t:fet-,is±mh-do4x4 Do not separate the verses of
_ —
te them an, ina-cirdnven-ale T)lace; put them all in a
Thc,se...y= its a seep .a are not includedM pi o -
!cu., put t--Le vErses tr2an elevted 'face .
In whatever state tf 1-;*7 attention to the spirits of the
verses: that ,rou acco.Inted. among the elli,yines
.
Ito spirits atenate yourselves fr:m the oihers be-
-
sides the s-zirtts of .-verse44- These verses which belong to these
•
verses, in dour hearts, 107-e.all4toif them. Do not separate them one
fr:L another in that-7.this will becoze a source of sedneas
for ac:t in - with-that Av:-_-ich is worthy of them rn
ycla.
Whoever 4,ossssee a book _:.f. the books of the Bavan, or some verses
of the veres of the it for him to keep them in a
g000.
If p,e.rsons in the same chE-.mber, it is otliEl-!tciry
each of .Lose _:-ers.lins to keep the -c3:11 which belongs to her to her-
self. 2hE.E.,..e pe,:le can either keep all their books in one place or
fe.eer. each one in a :=3effIrate aod has per-L4itted these ways
of be.:---avi,)ur; -thus is ::ay they will not enconter diffioulties
in r,Li:i:r of
The resume of the ninth door; In sole:1n reani:ns do not sit ex:..el:t
upon the low sides of the reunion.
If :11J sit in the mi5dle, it is obligatory for you to _pay nineteen
g=ad L.isca=s, 1.-Lnless are obliged to sit in the It is he hr
r- .-1 01:16es sit who Lust ;ay t'Lo rnet,-en
m;.:L3 13 a c]-_--,isent -„Toar sal:40,7t in the book of
].:71. Thus iT be thE,:- you will not leave pro:rfties. ±io.:co
v,i7L riaa ,,rent2 Gzd has we to sit
F{1 y„ mEcT mot. 11L-wever eroarselves al3n,„; the
walls of a ro:n, ,,:ou _do Lit. 14;E:at eoi_ one tc sft se-arately.
the gatrir_L;s of 7,,aurninc7tl_iE :rder is re._:.,ovec:. fram you: it
te ya ui b,7%ed ohe wi t---mQ fi E - o
t'ae BL-f'r
e!_lerz ms.ter the house must
show 1-11 jreLt de-°e-renci -.f.t.mself a place: the persons who
ireL7,_:-1:3 there mu,st itt..him deference aria m.Dve themselves
to 6:47e hi-, I-is :1--e. .--7±'=-11-E,1"-M5. not __:ve the2Lselves sufficiently, _
'7.; not ler_:.vc 117- his 7-.1aee,d3 ii4t show encash resect, it is
obLigat,;:v for tr,e.0 It re e_' tiaxe.D_f in saying: 'We ass. for yDu the
rIon of J-iod, the 7..o.d wLo as Ei,- whom are the good names: we
as~fF,rd-,;,n cDf f0:7 ali I7aults:mhich we have co fitted: and all we
will re-t..lrn to rloa.-1 -
resune of 7,-ue 1,:er:_itted in the E!Iyan that
L11 the verses yinioh ure .,it .re detcended be commen-taried in Arabic,
for thcae virlio can -.z.nersta,--i.
God has :1--71-Lted dn beok:hat one coillentaries the 'Pavan in
Farsi for th...!.e vino dz.f__Ir the words. Dc, not comentary
the Bsan e_x_et In Imtn, do not transl!,te the FarSiT6f the 32ya.2.2
into r.rabic, if it is 1';,)-t rith 1_1zttice.
:ach one of zi-.),z possersan Arabic Bayan in beautiful writinz.
yir.o ca _not -_znder-itand the verses descended the
they rust possers a Bavari in Y.rsi.
That which has ,dez.ceaded in the -1.2.an anon the subject of the wit-
nees, keen it azq the.apple of your eyes then bring. it to Him whom
God ILlIst
per_its :to arran,--,e these nineteen tooy,s ueon the subject
of which it is descendel that you may possess theme., in three parts.
The fitst part will include the books which have:escended frDm the
Point c):: Tr,4th; in the second part you will trar_sl?_te the entire Ba-n
intim .,-7Gbict in the Tz,iri, all Shall be in Far s3.
Tnis is an cr,?.er fr3m aod: that you may embrace all of
the verss have des,--;en'ie 7,od, and that you will at in con-
'1_ y " 1, 4F. ••
for_;ity with these verses and tee orders.
The ..'es_L.Le of the eleventh door: D3 not lift a hand E..graiA
Ev.:nifes =or his fir=st letters of the Li'vins: tn.y
of the cr-,7-!:are or it tf,e
=st 11-.u...7ole. ones; f.Jr in -1-,rth af bel'ore
13110.7,:r.licgt_ Int :Z.:;421:-:72-.3-
I: sc,neone raises a t' Y- a,17,E-fnot 7:-,EM, it 1 fo-r. '-_4m to
r:Ineter. gold
This is a chFslisel_nt ,I.Dended iL bpok 0-r God. so th,-t yc.11
1.i.L;ht fear lo disobey
The resJ,,,-- c,f .';oor: 0 .1-_-n! obey the witnesses of t-re
order of :t'od, af:d us as y.Du are able respond to each thin,7
is as -e' zf' ou, f:r 3=a Ef.r_self 70 Tou in cotf:rLity with
the v.hich air,l hlave 6iven. If the 4,4-.7. tion tha-I s:.:;e-
Dzae has to pos6, has renderea for v Ow. to reliov.-
need. 7-c' y,:-a do not up so, fc,r_iv-Fees of 3od and, fartner_ore,
pay a rec::;.1aDense cf nineteen z21:1 Thereby, at ,Il ti- es
may ■ Elva L.-_,;r .ttellti.7.n to the • 57" ■
GDd .7:11,, 5.11 tht. he loves in religion, an3 you, lcr'e
w7!.ir:h teaoles :ou. Esti= lizits in this wor1d, an
the Lrotners in relf::oL.
orde&_:- is a blePsiro- of Sod : it y be that you iy-r-
wil' :.,'...77,!71v.aq the re7:ionds to his
slaves.
The resLuLe acior: if jod raises up a 1,7d..5. in
the reli,Lfon Eln, it it EAlig=atDrjr- for him to hccl, -::--
ses.sor of a cr=%::-. whfch is ornentef with 95 ttewels
and .77-T1 :7e t ,.het CE cne: tal these 2
rict le of five k::n4s of preci_.,,7.- 5-t-nes.
TLis i a of the s.ran:Ii..x 7f :7,-J- ;___on tLe ,11
sovers L.Ist in way
aai a.1 of the 42-a-an be re-
tz;,rLed 6ifts) in tiz hi ;.ads. all of s,otl mas-: pro3trate •zio,r-
zelves if3re and you na_:iFt Ret (in Ei.vinc him back tree
cr3wns a. ..L41-Lans!in tn;th Liod T.r_q reed of nr,ne his zrea-
tares.
a-- fc....r;senTh :Or: eL% day
99
th=L1 rarts: in of these -parts say the a:an. The first
:hese five 1--arts zialce it begin at the besfnninE cf the nizht. In
the say 19 ties this VEr'SC: 'There is no God if it is
nc,t Goa." say 19 times: 'Allah'u'ihma'. (God hps teed .ef:no-
li„;). In tne sec rid part 7.--a;;;19 times: 'La iilallah' End 19 tf7Ps
1,-.11a1--u,"ale='(thez s w4:-).:-
In 11:.e third a mayteen_ tries: 'La Eiake Ellallah' and nine-
teen ti:,es ',:.11a:f1'111.1.,Pae:-sne_est of the orainers); in the
fourth Fart, nineteen -tLaes ellallah' and Hire teen ti=s
(heAra.a-loseEse_o_ the nost); in the fifth, nfneteen
_
ties 'La El a1le el' eh n
victorious). _ .
It is o=ligatcry-fcryo-a-T,o-a4 the azan from an elevated place
in s.,: az;.ion t':A..$_-thaae=_-Nhar around you hear it. If sDmeone is
r.:_zte (and can nLt sk5-Jth-e' =a7_-,n) is Coliatory for him in each night
.
and each dai of white s..agar of superb quality
to sc,aeone WLD will .C.n,srge At say the azan on his behalf.
The fruit of thi4 o,rdex,is that it may be that you are always
attentive in the =eri-t_in -0f-,od_sno that you forget it never.
If soL.e:ne sleeys at the =Lent of the azan, there is no ban: for
hiz.& he is not reIA.redto pay a fine. If he is awakened he must go
TO a _place ,vhere he == r1 :_earth.s.8cdand of the azan. It is not howe7er
obliatc-ry i. leave ;,-;;.;1r.huases to hear the azan. FrJr: the
ment i,re in Irhe,-fe the voice the m-.a5. reaches
y:)u, that i enoL.q2:2-, fDr you. It-fthe season is bad and it is aim'?* ,.1
:'or the Llt.e.,:zin to 9ey m'.1st one time this verse: 'God
testifies thy t there is no God if it is nc,t him. And in truth Him
Sod LiAst :,,anifest is true and collies frm ;od; and we all, we are
rreated by Him 7:1_15-t L,Inifest by the order of God, anl we all,
we believe in the verses -=.7_icth :moo d has descen2ed u,:.on Him.'
=er is because of the-tenev:'lerce of 'mod upon men, in the ds 7
her. eL...perLt.zre is 7er; cold and they can not ;rolor. the
aza.t1.
Tr_e realime of the fifteenth door: If forget part of yzAI-, T)--auer,
only sa;; Ihis part af 11-4e prayer wich Z7DU _.f-Fe left :cat, ani 1c J 4r
start -;_e wile over
7he es.=e for the other a:i Dratic,1%7. tesf7:es prayer. you
nave f,-_-n7ctten a par, aD not ay wttentic,n to the lia•ts which 1,receec
- is -1,e rites of this very part
Lotte,-;: CLD not 2a., atte:itizn ex3el.t this part and
o-4 has -erdered obliELt,.ry t, the peo.i:le of the 7T11,1 to tec_7e
wiFe .aen, may emhrace the entire eartb, that the
every sultan. everj- Prophet in this time, and his book, the li-its of
the z,i1.,=]:L...L.s of 7he sultans, T,he ril_lzbers of his soldiers, the -r),-ices
the th:_r.s ihich he has at -hand, :4" 1-_is jewels; thr:t the;,-
L. -; sclence anz, , --e it return to dav • a'l
res-1:Je tl_l[teentiaLloor: Certainly, certainly, kill no
1.:ers-zin! Certainl:"! 2,ertainly! c.':,1v off the lirabs of no pers:.n, if you
believe in z.nd someone or rains to or to
cut, if sc=eone sets _M-i-selfto a .:_plish these acts, or if it is
done wi--;:1=1t _ havir, the power to do it, if
one is content thatc-r.e dc..-ne.46, it become obligatory for hrl, in
the of 17,',00:niacals of gold to the heirs of 7--.24=
t1. PurierLire, • years, all wciman are forbidden i-Zz.
a2t will be Icrroo.f. y the,book of God, that his existence was
cre;F,ted fr,r zit]:.er g lcve,--for other than. the contentLJent of
J..fter will enter.44into the fire and GDd will never .1:e.r-
con h-f_z_.
Tf Pfmer submits to the chast7serents
,r0 fixed and,...pt-s then, then the punihmert fixed
• - •
fcr him will diLinish,..,
71-:;-_,, certainly, Tdistanbe-ybaraelves disobediance to a, nd
cerLlrly, certinly, acts.
I: .:;:]._e;-ne inv:aantarilly kills soLe:ne, he 1-1,s no reslionFirility:
satisfL• the heirs of the deceaseJ., ask their pard-,
as-11 fr-,m an4 .re.LeTlt.
That is lis:e o=7:,er Ore aucc:=1,11.-7hed
alienaIe 0 :en, fra:L' discJediance -Lc. God.
tc.inZy, crtanly, fea _r.
r. for 7-..ose who were killed in Isfaari, even if the inhabitants
of tl_is city believe in C;c)-fa ,_,nd in his ve:.rses, it is obligatry for
the to :tee 1.rice of -L he blood of these victms of the heirs of
the m-ra.Erers, in the fashion that was indicated above.
The frAit 4I t.r.i3 crier is that always in the reli6ipm of God
ecl:n5eLve2 way dis-Dte3iarIce to Hi::: sInft that t-neref:2e,
1T1
--u will n31 c:Le close to arts of t%is nature.
sevententh door: :f someone ordains the exp111-
,i of .._ez_ne fr:.:.; Lisouse his town or his villaEe, or fr:"--,
of his woman becc.zes illicit or 'rim
ineten mnth==. fu-theTmore, tay nineteen zzad 7Lisca'
inis iz a :;hcz-s7iselfIent of T,1d descended in His book; so that
Lr.izht not c.isol)e-y
res,,Lae of t:rle eighteentl: oor: If soueone drinks a fermEnted
drink intc.xf?aIes-hdri it in-libli.Eatory for him to pay 95 gold
certa-Lnl-d, ,e2rtainivr-do !lot E;ive alcohol to your sick if
you believe in ,o: aiTrie ;Llom God zus-,-, L_anifev- ther-thiiii that which is descended in the :Jf
- - • • - eFw•- If scone writes one work to
Bayern before his marifea:tati,L1r4,._1:- is obaigatory for him to pay 19
gold i_e -
•od has h,=-..ever not-tralit-t.ed thOt Some 1.8e take by force f7-7',M him
tee 19 :_:iscals of gDS.-ti and nr_rcoall must demand them of him.
If s;..Le-zine deaandL- be clause of this order which has
aescended :.,ere, he :.1„st to this chastisement, for he
has delnded what Go*d-did nctler44,t him to der d. In all sta
tvall dis_le-alancrA tt,.; 770die.nd do not write a word indecert
to Him 3DJ mas7 17-4hr_zt ant contrakilly to -that which
has descmed in thE
he ben ;,a.nifested_,db- not ordain agairlst him, even as you
have dc,ne so with re,Eard to -7,he Toint before zani'estation of Fir.
Goo z..-cst ;;;;,,nifest. You act against GLd and you believe you a2t
well. II you write nothing for the good of God, at least do no write
an„-thing ac;ainzt HiaL. is is a counsel of that might fe.'r
to disptey HiL. .
Tf ,•o1; do not ol=e to the aid of Hlm Whom God must manifezt by writ-
ings w:.ich y:a will write .-171- 'iz, do not saiden him by writin.=a which
will write azainst 7.,ertaj.nly, certainly, fear, as it is fit-
ting, to disobey Gc,d: that in the day of.judgment you may find 1.1.-ssin:;
before Go::.
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