The Book of the Epistle to the Son of the Wolf CHAPTER ONE 9 страница
292. “O people! My food is the grass of the field, wherewith I satisfy my hunger. 293. My bed is the dust, my lamp in the night the light of the moon, and my steed my own feet. 294. Behold, who on earth is richer than I?” 295. By the righteousness of God! Thousands of treasures circle round this poverty, and a myriad kingdoms of glory yearn for such abasement! 296. Shouldst thou attain to a drop of the ocean of the inner meaning of these words, thou wouldst surely forsake the world and all that is therein, and, as the Phoenix, wouldst consume thyself in the flames of the undying Fire. 287. In like manner, it is related that on a certain day, one of the companions of Sádiq complained of his poverty before him. 288. Whereupon, Sádiq, that immortal beauty, made reply: “Verily thou art rich, and hast drunk the draft of wealth.” 289. That poverty-stricken soul was perplexed at the words uttered by that luminous countenance, and said: 290. “Where are my riches, I who stand in need of a single coin?” 291. Sádiq thereupon observed: “Dost thou not possess our love?” 292. He replied: “Yea, I possess it, O thou scion of the Prophet of God!” 293. And Sádiq asked him saying: “Exchangest thou this love for one thousand dinars?” 294. He answered: “Nay, never will I exchange it, though the world and all that is therein be given me!” 295. Then Sádiq remarked: “How can he who possesses such a treasure be called poor?” 296. This poverty and these riches, this abasement and glory, this dominion, power, and the like, upon which the eyes and hearts of these vain and foolish souls are set —all these things fade into utter nothingness in that Court! 297. Even as He hath said: “O men! Ye are but paupers in need of God; but God is the Rich, the Self-Sufficing.” 298. By “riches” therefore is meant independence of all else but God, and by “poverty” the lack of things that are of God. 299. Similarly, call thou to mind the day when the Jews, who had surrounded Jesus, Son of Mary, were pressing Him to confess His claim of being the Messiah and Prophet of God, so that they might declare Him an infidel and sentence Him to death. 300. Then they led Him away, He Who was the Daystar of the heaven of divine Revelation, unto Pilate and Caiaphas, who was the leading divine of that age. 301. The chief priests were all assembled in the palace, also a multitude of people who had gathered to witness His sufferings, to deride and injure Him. 302. Though they repeatedly questioned Him, hoping that He would confess His claim, yet Jesus held His peace and spake not. 303. Finally, an accursed of God arose and, approaching Jesus, adjured Him saying: 304. “Didst thou not claim to be the Divine Messiah? 305. Didst thou not say, ‘I am the King of Kings, the title for the emperor My word is the Word of God, and I am the breaker of the Sabbath day’?” 306. Thereupon Jesus lifted up His head and said: “Beholdest thou not the Son of Man sitting on the right hand of power and might?” 307. These were His words, and yet consider how to outward seeming He was devoid of all power except that inner power which was of God and which had encompassed all that is in heaven and on earth. 308. How can I relate all that befell Him after He spoke these words? 309. How shall I describe their heinous behavior towards Him? 310. They at last heaped on His blessed Person such woes that He took His flight unto the fourth Heaven. The Book of Certitude CHAPTER ELEVEN Divisions 311-345 2ND CERTITUDE 311. It is also recorded in the Gospel according to St. Luke, that on a certain day Jesus passed by a Jew who was sick of the palsy, and lay upon a couch. 312. When the Jew saw Him, he recognized Him, and cried out for His help. 313. Jesus said unto him: “Arise from thy bed; thy sins are forgiven thee.” 314. Certain of the Jews, standing by, protested saying: “Who can forgive sins, but God alone?” 315. And immediately He perceived their thoughts, Jesus answering said unto them: “Whether is it easier to say to the sick of the palsy, arise, and take up thy bed, and walk; 316. or to say, thy sins are forgiven thee? [Which I say] that ye may know that the Son of Man hath power on earth to forgive sins” 317. This is the real sovereignty, and such is the power of God’s chosen Ones! 318. All these things which We have repeatedly mentioned, and the details which We have cited from divers sources, have no other purpose but to enable thee to grasp the meaning of the allusions in the utterances of the chosen Ones of God, lest certain of these utterances cause thy feet to falter and thy heart to be dismayed. 319. Thus with steadfast steps we may tread the Path of certitude, that perchance the breeze that bloweth from the meads of the good-pleasure of God may waft upon us the sweet savors of divine acceptance, and cause us, vanishing mortals that we are, to attain unto the Kingdom of everlasting glory. 320. Then wilt thou comprehend the inner meaning of sovereignty and the like, spoken of in the traditions and scriptures. 321. Furthermore, it is already evident and known unto thee that those things to which the Jews and the Christians have clung, and the cavilings which they heaped upon the Beauty of Muhammad, 322. the same have in this day been upheld by the people of the Qur’án, and been witnessed in their denunciations of the “Point of the Bayán” (the Bab) —may the souls of all that dwell within the kingdom of divine Revelations be a sacrifice unto Him! 323. Behold their folly: they utter the selfsame words, uttered by the Jews of old, and know it not! 324. How well and true are His words concerning them: 325. “Leave them to entertain themselves with their cavilings!” 326. “As Thou livest, O Muhammad! they are seized by the frenzy of their vain fancies.” 327. When the Unseen, the Eternal, the divine Essence, caused the Daystar of Muhammad to rise above the horizon of knowledge, among the cavils which the Jewish divines raised against Him was that after Moses no Prophet should be sent of God. 328. Yea, mention hath been made in the scriptures of a Soul Who must needs be made manifest and Who will advance the Faith, and promote the interests of the people, of Moses, so that the Law of the Mosaic Dispensation may encompass the whole earth. 329. Thus hath the King of eternal glory referred in His Book to the words uttered by those wanderers in the vale of remoteness and error: 330. “‘The hand of God,’ say the Jews, ‘is chained up.’ 331. Chained up be their own hands! 332. And for that which they have said, they were accursed. 333. Nay, outstretched are both His hands!” 334. “The hand of God is above their hands.” 335. Although the commentators of the Qur’án have related in divers manners the circumstances attending the revelation of this verse, yet thou shouldst endeavor to apprehend the purpose thereof. 336. He saith: How false is that which the Jews have imagined! 337. How can the hand of Him Who is the King in truth, Who caused the countenance of Moses to be made manifest, and conferred upon Him the robe of Prophethood —how can the hand of such a One be chained and fettered? 338. How can He be conceived as powerless to raise up yet another Messenger after Moses? 339. Behold the absurdity of their saying; how far it hath strayed from the path of knowledge and understanding! 340. Observe how in this day also, all these people have occupied themselves with such foolish absurdities. 341. For over 1,000 years they have been reciting this verse, and unwittingly pronouncing their censure against the Jews, utterly unaware that they themselves, openly and privily, are voicing the sentiments and belief of the Jewish people! 342. Thou art surely aware of their idle contention, that all Revelation is ended, that the portals of Divine mercy are closed, that from the daysprings of eternal holiness no sun shall rise again, that the Ocean of everlasting bounty is forever stilled, and that out of the Tabernacle of ancient glory the Messengers of God have ceased to be made manifest. 343. Such is the measure of the understanding of these small-minded, contemptible people. 344. These people have imagined that the flow of God’s all-encompassing grace and plenteous mercies, the cessation of which no mind can contemplate, has been halted. 345. From every side they have risen and girded up the loins of tyranny, and exerted the utmost endeavor to quench with the bitter waters of their vain fancy the flame of God’s Burning Bush, oblivious that the globe of power shall within its own mighty stronghold protect the Lamp of God. The Book of Certitude CHAPTER TWELVE Divisions 346-380 2ND CERTITUDE 346. The utter destitution into which this people have fallen doth surely suffice them, inasmuch as they have been deprived of the recognition of the Essential Purpose and the knowledge of the Mystery and substance of the Cause of God. 347. For the highest and most excelling grace bestowed upon men is the grace of “attaining unto the Presence of God” and of His recognition, which has been promised unto all people. 348. This is the utmost degree of grace vouchsafed unto man by the All-Bountiful, the Ancient of Days, and the fullness of His absolute bounty upon His creatures. 349. Of this grace and bounty none of this people hath partaken, neither have they been honored with this most exalted distinction. 350. How numerous are those revealed verses which explicitly bear witness unto this most weighty truth and exalted Theme! 351. And yet they have rejected it, and, after their own desire, misconstrued its meaning. 352. Even as He hath revealed: “As for those who believe not in the signs of God, or that they shall ever meet Him, these of My mercy shall despair, and for them doth a grievous chastisement await.” 353. Also He saith: “They who bear in mind that they shall attain unto the Presence of their Lord, and that unto Him shall they return.” 354. Also in another instance He saith: “They who held it as certain that they must meet God, said, ‘How oft, by God’s will, hath a small host vanquished a numerous host!’” 355. In yet another instance He revealeth: “Let him then who hopeth to attain the presence of his Lord work a righteous work.” 356. And also He saith: “He ordereth all things. He maketh His signs clear, that ye may have firm faith in attaining the presence of your Lord.” 357. This people have repudiated all these verses, that unmistakably testify to the reality of “attainment unto the Divine Presence.” 358. No theme hath been more emphatically asserted in the holy scriptures. 359. Notwithstanding, they have deprived themselves of this lofty and most exalted rank, this supreme and glorious station. 360. Some have contended that by “attainment unto the Divine Presence” is meant the “Revelation” of God in the Day of Resurrection. 361. Should they assert that the “Revelation” of God signifieth a “Universal Revelation,” it is clear and evident that such revelation already existeth in all things. 362. The truth of this We have already established, inasmuch as We have demonstrated that all things are the recipients and revealers of the splendors of that ideal King, and that the signs of the revelation of that Sun, the Source of all splendor, exist and are manifest in the mirrors of beings. 363. Nay, were man to gaze with the eye of divine and spiritual discernment, he will readily recognize that nothing whatsoever can exist without the revelation of the splendor of God, the ideal King. 364. Consider how all created things eloquently testify to the revelation of that inner Light within them. 365. Behold how within all things the portals of the Ridván of God are opened, that seekers may attain the cities of understanding and wisdom, and enter the gardens of knowledge and power. 366. Within every garden they will behold the mystic bride of inner meaning enshrined within the chambers of utterance in the utmost grace and fullest adornment. 367. Most of the verses of the Qur’án indicate, and bear witness to, this spiritual theme. 368. The verse: “Neither is there aught which doth not celebrate His praise” is eloquent testimony thereto; 369. and “We noted all things and wrote them down,” a faithful witness thereof. 370. Now, if by “attainment unto the Presence of God” is meant attainment unto the knowledge of such revelation, it is evident that all men have already attained unto the presence of the unchangeable Visage of that peerless King. 371. Why, then, restrict such revelation to the Day of Resurrection? 372. And were they to maintain that by “divine Presence” is meant the “Specific Revelation of God,” [said to be] expressed by certain Súfís as the “Most Holy Outpouring,” 373. if this be in the Essence Itself, it is evident that it hath been eternally in the divine Knowledge. 374. Assuming the truth of this hypothesis, “attainment unto the divine Presence” is in this sense obviously possible to no one, inasmuch as this revelation is confined to the innermost Essence, unto which no man can attain. 375. “The way is barred, and all seeking rejected.” 376. The minds of the favorites of heaven, however high they soar, can never attain this station, how much less the understanding of obscured and limited minds. 377. And were they to say that by “divine Presence” is meant the “Secondary Revelation of God,” interpreted as the “Holy Outpouring,” 378. this is admittedly applicable to the world of creation, that is, in the realm of the primal and original manifestation of God. 379. Such revelation is confined to His Prophets and chosen Ones, inasmuch as none mightier than they hath come to exist in the world of being. 380. This truth all recognize, and bear witness thereto. The Book of Certitude CHAPTER THIRTEEN Divisions 381-410 2ND CERTITUDE 381. These Prophets and chosen Ones of God are the recipients and revealers of all the unchangeable attributes and names of God. 382. They are the mirrors that truly and faithfully reflect the light of God. 383. Whatsoever is applicable to them is in reality applicable to God, Himself, Who is both the Visible and the Invisible. 384. The knowledge of Him, Who is the Origin of all things, and attainment unto Him, are impossible save through knowledge of, and attainment unto, these luminous Beings who proceed from the Sun of Truth. 385. By attaining, therefore, to the presence of these holy Luminaries, the “Presence of God” Himself is attained. 386. From their knowledge, the knowledge of God is revealed, and from the light of their countenance, the splendor of the Face of God is made manifest. 387. Through the manifold attributes of these Essences of Detachment, Who are both the first and the last, the seen and the hidden, it is made evident that He Who is the Sun of Truth is “the First and the Last, the Seen, and the Hidden.” 388. Likewise the other lofty names and exalted attributes of God. 389. Therefore, whosoever, and in whatever Dispensation, hath recognized and attained unto the presence of these glorious, these resplendent and most excellent Luminaries, hath verily attained unto the “Presence of God” Himself, and entered the city of eternal and immortal life. 390. Attainment unto such presence is possible only in the Day of Resurrection, which is the Day of the rise of God Himself through His all-embracing Revelation. 391. This is the meaning of the “Day of Resurrection,” spoken of in all the scriptures, and announced unto all people. 392. Reflect, can a more precious, a mightier, and more glorious day than this be conceived, so that man should willingly forego its grace, and deprive himself of its bounties, which like unto vernal showers are raining from the heaven of mercy upon all mankind? 393. Having thus conclusively demonstrated that no day is greater than this Day, and no revelation more glorious than this Revelation, and having set forth all these weighty and infallible proofs which no understanding mind can question, and no man of learning overlook, how can man possibly, through the idle contention of the people of doubt and fancy, deprive himself of such a bountiful grace? 394. Have they not heard the well-known tradition: “When the Qá’im riseth, that day is the Day of Resurrection”? 395. In like manner, the Imáms, those unquenchable lights of divine guidance, have interpreted the verse: 396. “What can such expect but that God should come down to them overshadowed with clouds,” 397. —a sign which they have unquestionably regarded as one of the features of the Day of Resurrection —as referring to the Qá’im and His manifestation. 398. Strive, therefore, O my brother, to grasp the meaning of “Resurrection,” and cleanse thine ears from the idle sayings of these rejected people. 399. Shouldst thou step into the realm of complete detachment, thou wilt readily testify that no day is mightier than this Day, and that no resurrection more awful than this Resurrection can ever be conceived. 400. One righteous work performed in this Day, equaleth all the virtuous acts which for myriads of centuries men have practiced—nay, We ask forgiveness of God for such a comparison! 401. For verily the reward which such a deed deserveth is immensely beyond and above the estimate of men. 402. Inasmuch as these undiscerning and wretched souls have failed to apprehend the true meaning of “Resurrection” and of the “attainment unto the divine Presence,” they therefore have remained utterly deprived of the grace thereof. 403. Although the sole and fundamental purpose of all learning, and the toil and labor thereof, is attainment unto, and the recognition of, this station, yet they are all immersed in the pursuit of their material studies. 404. They deny themselves every moment of leisure, and utterly ignore Him, Who is the Essence of all learning, and the one Object of their quest! 405. Methinks, their lips have never touched the cup of divine Knowledge, nor do they seem to have attained even a dewdrop of the showers of heavenly grace. 406. Consider, how can he that faileth in the day of God’s Revelation to attain unto the grace of the “Divine Presence” and to recognize His Manifestation, be justly called learned, though he may have spent aeons in the pursuit of knowledge, and acquired all the limited and material learning of men? 407. It is surely evident that he can in no wise be regarded as possessed of true knowledge. 408. Whereas, the most unlettered of all men, if he be honored with this supreme distinction, he verily is accounted as one of those divinely learned men whose knowledge is of God; for such a man hath attained the acme of knowledge, and hath reached the furthermost summit of learning. 409. This station is also one of the signs of the Day of Revelation; even as it is said: “The abased amongst you, He shall exalt; and they that are exalted, He shall abase.” 410. And likewise, He hath revealed in the Qur’án: “And We desire to show favor to those who were brought low in the land,
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