Declaration of the Bab: A Compilation
Bahá'u'lláh - Magnify Thou
Magnify Thou, O Lord my God, Him Who is the Primal Point, the Divine Mystery, the Unseen Essence, the Dayspring of Divinity, and the Manifestation of Thy Lordship, through Whom all the knowledge of the past and all the knowledge of the future were made plain, through Whom the pearls of Thy hidden wisdom were uncovered, and the mystery of Thy treasured name disclosed, Whom Thou hast appointed as the Announcer of the One through Whose name the letter B and the letter E have been joined and united, through Whom Thy majesty, Thy sovereignty and Thy might were made known, and Thy laws set forth with clearness, and Thy signs spread abroad, and Thy Word established, through Whom the hearts of Thy chosen ones were laid bare, and all that were in the heavens and all that were on the earth were gathered together, Whom Thou has called 'Alí-Muhammad in the kingdom of Thy names, and the Spirit of Spirits in the Tablets of Thine irrevocable decree, Whom Thou hast invested with Thine own title, unto Whose name all other names have, at Thy bidding and through the power of Thy might, been made to return, and in Whom Thou hast caused all Thine attributes and titles to attain their final consummation. To Him also belong such names as lay hid within Thy stainless tabernacles, in Thine invisible world and Thy sanctified cities.
Magnify Thou, moreover, such as have believed in Him and in His signs and have turned towards Him, from among those that have acknowledged Thy unity in His Latter Manifestation—a Manifestation whereof He hath made mention in His Tablets, and in His Books, and in His Scriptures, and in all the wondrous verses and gem-like utterances that have descended upon Him. It is this same Manifestation Whose covenant Thou hast bidden Him establish ere He had established His own covenant. He it is Whose praise the Bayán hath celebrated. In it His excellence hath been extolled, and His truth established, and His sovereignty proclaimed, and His Cause perfected. Blessed is the man that hath turned unto Him, and fulfilled the things He hath commanded, O Thou Who art the Lord of the worlds and the Desire of all them that have known Thee!
Praised be Thou, O my God, inasmuch as Thou hast aided us to recognize and love Him. I, therefore, beseech Thee by Him and by Them who are the Daysprings of Thy Divinity, and the Manifestations of Thy Lordship, and the Treasuries of Thy Revelation, and the Depositories of Thine inspiration, to enable us to serve and obey Him, and to empower us to become the helpers of His Cause and the dispensers of His adversaries. Powerful art Thou to do all that pleaseth Thee. No God is there beside Thee, the Almighty, the All-Glorious, the One Whose help is sought by all men!
Bahá'u'lláh - All praise be
All praise be to the one true God - exalted be His glory - inasmuch as He hath, through the Pen of the Most High, unlocked the doors of men's hearts. Every verse which this Pen hath revealed is a bright and shining portal that discloseth the glories of a saintly and pious life, of pure and stainless deeds. The summons and the message which We gave were never intended to reach or to benefit one land or one people only. Mankind in its entirety must firmly adhere to whatsoever hath been revealed and vouchsafed unto it. Then and only then will it attain unto true liberty. The whole earth is illuminated with the resplendent glory of God's Revelation. In the year sixty He Who heralded the light of Divine Guidance - may all creation be a sacrifice unto Him - arose to announce a fresh revelation of the Divine Spirit, and was followed, twenty years later, by Him through Whose coming the world was made the recipient of this promised glory, this wondrous favor. Behold how the generality of mankind hath been endued with the capacity to hearken unto God's most exalted Word - the Word upon which must depend the gathering together and spiritual resurrection of all men...
Bahá'u'lláh - Ages rolled away
Ages rolled away, until they attained their consummation in this, the Lord of days, the Day whereon the Day Star of the Bayán manifested itself above the horizon of mercy, the Day in which the Beauty of the All-Glorious shone forth in the exalted person of 'Alí-Muḥammad, the Báb. No sooner did He reveal Himself, than all the people rose up against Him. By some He was denounced as one that hath uttered slanders against God, the Almighty, the Ancient of Days. Others regarded Him as a man smitten with madness, an allegation which I, Myself, have heard from the lips of one of the divines. Still others disputed His claim to be the Mouthpiece of God, and stigmatized Him as one who had stolen and used as his the words of the Almighty, who had perverted their meaning, and mingled them with his 146 own. The Eye of Grandeur weepeth sore for the things which their mouths have uttered, while they continue to rejoice upon their seats.
"God," said He, "is My witness, O people! I am come to you with a Revelation from the Lord, your God, the Lord of your fathers of old. Look not, O people, at the things ye possess. Look rather at the things God hath sent down unto you. This, surely, will be better for you than the whole of creation, could ye but perceive it. Repeat the gaze, O people, and consider the testimony of God and His proof which are in your possession, and compare them unto the Revelation sent down unto you in this Day, that the truth, the infallible truth, may be indubitably manifested unto you. Follow not, O people, the steps of the Evil One; follow ye the Faith of the All-Merciful, and be ye of them that truly believe. What would it profit man, if he were to fail to recognize the Revelation of God? Nothing whatever. To this Mine own Self, the Omnipotent, the Omniscient, the All-Wise, will testify."
The more He exhorted them, the fiercer grew their enmity, till, at the last, they put Him to death with shameful cruelty. The curse of God be upon the oppressors!
A few believed in Him; few of Our servants are the thankful. These He admonished, in all His Tablets—nay, in every passage of His wondrous writings—not to give themselves up in the Day of 147 the promised Revelation to anything whatever, be it in the heaven or in the earth. "O people!" said He, "I have revealed Myself for His Manifestation, and have caused My Book, the Bayán, to descend upon you for no other purpose except to establish the truth of His Cause. Fear ye God, and contend not with Him as the people of the Qur'án have contended with Me. At whatever time ye hear of Him, hasten ye towards Him, and cleave ye to whatsoever He may reveal unto you. Naught else besides Him can ever profit you, no, not though ye produce from first to last the testimonies of all those who were before you."
Báb - And from the moment
And from the moment when the Tree of the Bayán appeared until it disappeareth is the Resurrection of the Apostle of God, as is divinely foretold in the Qur'án; the beginning of which was when two hours and eleven minutes had passed on the eve of the fifth of Jamádíyu'l-Avval, 1260 A.H.,which is the year 1270 of the Declaration of the Mission of Muhammad. This was the beginning of the Day of Resurrection of the Qur'án, and until the disappearance of the Tree of divine Reality is the Resurrection of the Qur'án.
Words of Abdu'l-Bahá
Recollections of the Khadijih Bagum - Remembered by the Afnan Family
The Account of Khadijih Bagum related by Munirih Khanum
Shíráz : 29 38 N, 52 34 E
Wed 1844.05.22 : Sunrise 08:33, Noon 15:26, Sunset 22:20 GMT [Local Time = GMT + 03:30]
Mulla Husayn: Disciple at Dawn - R. Mehrabkhani; Release the Sun; All Things Made New, Ferraby; Mulla Husayn: Unfurling the Black Standard
77 The Báb provides a brief outline of His hajj journey in the Persian Bqyán 4:1 8; for translation see Selections from the Writings of the Báb, pp. 89—91 . See also the Persian Bayán 4:16 and 6:17.
1 C. has, "Suleymán Khán Afshár of Sá‘in-Kal’a," an evident error, as Suleymán Khán Afshár was one of the most determined persecutors of the Bábis. Hájí Suleymán Khán of Tabríz, the son of Yahyá Khán, is without doubt intended. See my Traveller's Narrative p. 239 and foot-note.
2 Cf. Traveller's Narrative, p. 240, note 1.
3 *[I visited the holy shrines of Kerbelá and Nejef shortly after the death of Hájí Seyyid Kázim, and learned from his disciples that the late Seyyid had, a few days before his journey to Surra-man-ra‘a and death, said, "This is the last time that I shall visit Surra-man-ra‘a, for the days of my sojourn in this world are ended, and it is time for me to depart." His friends thereat displayed much sorrow, but he replied, "Grieve not, but rather be thankful and rejoice, for after I am gone you shall be permitted to behold the Promised Proof."]*
4 L. is corrupt here, interrupting the continuity of the narrative with a verse of poetry bearing reference to Seyyid Kázim's death, and omitting the list of names given above. Probably the scribe intended to write them in afterwards with red ink, as two lines are left blank.
5 Both these couplets are from the third book of the Masnaví, but they do not belong to the same context. The first will be found at p. 229, l. 13, and the second at p. 319, l. 13 of the Teherán edition of ‘Alá’ud-Dawla.
6 See Traveller's Narrative, vol. ii, pp. 241, 250.
7 [[As it chanced he came to the door in person.]]
8 [[had seen and recognized me]]
9 See my Catalogue of 27 Bábí MSS. in the J. R. A. S. for 1892, where the text of this passage is quoted in a description of the work in question.
10 See Rieu's Catalogue of the Persian Manuscripts in the British Museum, vol. i, p. 30, where an outline of the story here alluded to is given.
11 Cf. Traveller's Narrative, vol. i, p. 12; vol. ii, p. 9.
12 i.e. the sacred writings, to which alone the Báb appealed in proof of his divine mission. Cf. Gobineau, p. 158.
1 [whom in his childhood they had brought to me for instruction, though he attended my class only one day.]
13 [being wide awake, I plainly saw His Holiness appear to me saying,]
14 Kur'án, xvii, 90.
15 Kur'án, cxii, 2.
16 Concerning the writings of Jenáb-i-Kuddús, see Traveller's Narrative, vol. ii, p.30, n. 1; and J.R.A.S. for 1892, p. 485 et seq.
17 A.D. 1845. See my Traveller's Narrative, pp. 251-252, where I have striven to fix the dates of this and other events connected with the earlier portion of the Báb's mission as nearly as possible.
18 The discovery of this passage on ff. 86b-87a of the Paris MS. (Suppl. Pers. 1071) first led me to suspect that it might contain the actual text of Hájí Mírzá Jání's history. The merchant whose narrative is quoted is there described as a "fellow countryman" of the author of the history ([persian words]). A marginal note added in another hand gives his name as Hájí Muhammad Rizá, the son of Hájí Rahím the velvet-maker ([persian words]), and states that he lived for twelve years after his conversion, suffered much at the hands of the unbelievers, was repeatedly imprisoned, and finally died in the year A.H. 1274 (A.D. 1857-8). Subh-i-Ezel, whom I questioned on the subject, wrote to me that the person intended was probably Hájí Muhammad Rizá of Isfahán, merchant, who died in prison about the year A.H. 1270. It was given out by his gaolers that he had committed suicide by strangling himself.
19 i.e. the Mahdí.
20 Concerning the "Guardians" ([persian word]) see Traveller's Narrative, vol. ii, pp. 303-4.
21 See Kazem-Beg's last article on the Bábís in the Journal Asiatique for December 1866, pp. 486-488, especially lines 8 and 9 on the last page.
22 See pp. 40-42 supra.
23 The chief of the modern Sheykhí school. See my Traveller's Narrative, vol. ii, pp. 241-244.
24 Áká Seyyid Jawád of Kerbelá, a prominent member of the clergy at Kirmán, was himself a Bábí. When the schism between Subh-i-Ezel and Behá'u'lláh took place, he followed the former. To his care were many of Subh-i-Ezel's books and papers entrusted. (See Traveller's Narrative, p. 342, n. 2.) He was, as I have lately learned, the author of both volumes of the Hasht Bihisht. (See my Traveller's Narrative, vol. ii, pp. 351-364; and my Catalogue and Description of 27 Bábí Manuscripts in the J.R.A.S. for 1892, pp. 680-697.) The comparative strength of the Ezelís at Kirmán is probably largely due to his influence. He died about 1884.
25 For this and what follows cf. Traveller's Narrative, pp. 5-6.
26 Cf. the account of the Báb's execution at p. 321 of my Traveller's Narrative. The shab-kuláh, or night-cap, serves also by day as a basis for the turban, which is wound round it. The removal of the turban is a mark of disrespect.
27 This is the ecclesiastical method of inflicting castigation (hadd). The bastinado on the soles of the feet is the form of punishment generally resorted to by governors and civilians.
28 Probably the same garden to which the Níríz captives were brought, as described at p. 126 supra. It adjoins the governor's palace, and in it is situated the summer-house called Kuláh-i-Fírangí.
29 Cf. Traveller's Narrative, pp. 5-6.
30 Mahár is the leading-rope attached to the nose of a camel. It is not clear whether the noses of the Bábí missionaries were pierced, or whether the ropes were attached in some other manner, as, for instance, round their necks.
31 +[[At this time Huseyn Khán the governor sent several horsemen to Bushire to seek out .]]+
32 i.e. the Bábís.
33 Suppl. Pers. 1071, f. 87b et seq. From this point onwards the correspondence between the Paris MS. history and the Táríkh-i-Jadíd is very close.
34 Kur'án, vi, 121.
35 Sept, 23rd, A.D. 1845. See Traveller's Narrative, vol. ii, pp. 10-11, and 262.
36 [scaled the wall of]
37 See my Traveller's Narrative, pp. 2 and 6, and Note B at end.
38 This person I have in my translation generally designated "the governor" (Sáhib-ikhtíyár), by which title he is generally mentioned in L., nor have I deemed it necessary to note every place where C. substitutes his name, Huseyn Khán, or his other title, Nísámu'd-Dawla.
39 [[and brought them to the house of Huseyn Khán N'izámu'd-Dawla]]
40 [[So likewise he inflicted many stripes on Jenáb-i-Kuddús, Mukaddas-i-Khurásáni, and Mullá 'Alí Akbar of Ardistán, caused them to be led through the bazaars with leading-ropes, and expelled them from time city.]]
42 Suppl. Pers. 1071, f. 88a.
43 This passage, omitted in C., is found in Suppl. Pers. 1071, f. 88a.
44 [[in company with Áká Muhammad Huseyn of Ardistán, who was one of his disciples,]]
45 The name of the order is uncertain, this reading being a conjecture of mine. L. has apparently [persian words] and C. [persian words] the word being indistinctly written in both cases.
46 [for seven is the number of action]
47 See pp. 198-9 supra.
48 *[In spite of his blindness, if he wanted any passage found in the Kur'án, and if the seeker failed to find it quickly, he would take the Kur'án from him, open it, find the verse, and give it back to him; or he would himself repeat it.]*
49 xxx, the opposite of xxx, i.e. one who does not utter revelations. Cf. de Sacy's Religion des Druses, vol. i, pp. ciii, n. 1; and civ, n. 1.
50 [persian words]
51 C. omits this remarkable passage, which is very probably an interpolation by some ardent Behá'í scribe. It is rather corrupt, but I believe that the above translation correctly represents its general sense.
52 It is worth noting, however, that Hájí Mírzá Jání does not give the isnád, or channel by which Mullá Huseyn's account of his conversion reached him, as the New History does (p. 34 supra).
53 1 "Understand in the same way the beginning of the manifestation of the Bayan during forty days no one but the letter Sin believed in B. It was only, little by little, that the Bismi'llahu'l-Amna'u'l-Aqdas clothed themselves with the garment of faith until finally the Primal Unity was completed. Witness then how it has increased until our day." ("Le Bayan Persan," vol. 4, p. 119.)
54 According to Haji Mu'inu's-Saltanih's narrative (p. 72), the Bab set out on His pilgrimage to Mecca and Medina in the month of Shavval, 1260 A.H. (Oct., 1844 A.D.).
55 "He retained the most disagreeable impression of his voyage. 'Know that the sea voyages are hard. We do not favor them for the faithful; travel by land,' he wrote in the Kitab-i-Baynu'l-Haramayn in addressing himself to his uncle, as we shall soon see. He elaborates upon this subject also in the Bayan. Do not consider this childish, the feelings which moved the Bab in his horror of the sea are far more noble. "Struck by the selfishness of the pilgrims which was heightened by the discomforts of a long and dangerous sea voyage, equally shocked by the unclean conditions that the pilgrims were obliged to endure on board, he wished to prevent men from yielding to their lower instincts and treating one another harshly. We know that the Bab especially commended politeness and the most refined courtesy in all social relations. 'Never sadden anyone, no matter whom, for no matter what,' he enjoined, and during this voyage he experienced the meanness of man and his brutality when in the presence of difficulties. 'The saddest thing that I saw on my pilgrimage to Mecca was the constant disputes of the pilgrims between themselves, disputes which took away the moral benefit of the pilgrimage.' (Bayan, z:16.) "In time he arrived at Mascate where he rested for several days during which he sought to convert the people of that country but without success. He spoke to one among them, a religious man probably, one of high rank, whose conversion might also have been followed by that of his fellow citizens, at least so I believe, though he gives us no details upon this subject. Evidently he did not attempt to convert the first comer who would have had no influence on the other inhabitants of the city. That he attempted a conversion and did not succeed is an indisputable fact because he himself affirms it: 'The mention of God, in truth, descended upon the earth of Mascate and made the way of God come to one of the inhabitants of the country. It may be possible that he understood our verses and became one of those who are guided. Say: This man obeyed his passions after having read our verses and in truth this man is by the rules of the Book, among the transgressors. Say: We have not seen in Mascate men of the Book willing to help him, because they are lost in ignorance. And the same was true of all these voyagers on the boat with the exception of one who 2 believed in our verses and became one of those who fear God.'" (A. L. M. Nicolas' "Siyyid Ali-Muhammad dit le Bab," pp. 207-208.)
56 "It is thus that I myself saw, on the voyage to Mecca, a notable who was spending considerable sums of money but who hesitated to spend the price of a glass of water for his fellow-traveler. This happened on the boat where the water was scarce, so scarce in fact, during the voyage from Bushihr to Mascate, which lasted twelve days with no opportunity to get water, that I had to content myself with sweet lemons." ("Le Bayan Persan," vol. 2, p. 154.) "One cannot imagine on the sea anything but discomfort. One cannot have all the necessities as in land travel. The mariners are obliged to live thus but by their services they come nearer to God, and God rewards actions performed on the land and on the sea but He grants a two-fold recompense for those services accomplished by one of the servants on the sea, because their work is more arduous." (Ibid., pp. 155-156.) "I have seen (on the way to Mecca) acts of the vilest kind, in the eyes of God, which were sufficient to undo the good resulting from the pilgrimage. These were the quarrels among the pilgrims! Verily, the House of God has no need of such people!" (Ibid., p. 155.)
57 The day preceding the festival.
58 December, 1844 A.D.
59 Verses of the Qur'an.
60 "The Epistle between the Two Shrines."
61 Similar to a caravanserai.
62 Literally meaning "The Seven Qualifications.
63 Refer to Glossary.
64 Reference to the name of the Bab.
65 Reference to Baha'u'llah. Refer to Glossary.
66 According to the "Tarikh-i-Jadid" (p. 204), he was also styled "Nizamu'd-Dawlih."
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