Tabernacle of Unity
Category: Bahá’í
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The Tabernacle of Unity is a small book, first published in July 2006, containing Bahá'u'lláh's Tablet, from the early `Akká period, to Mánikchí Sáhib, a prominent Zoroastrian, and a companion Tablet addressed to Mírzá Abu'l-Fadl, the secretary to Mánikchí Sáhib at that time. These, together with three shorter inspirational Tablets, offer a glimpse of Bahá'u'lláh’s relationship with the followers of Zoroastrianism.

The Tabernacle of Unity


© Bahá’í International Community


From the birth of the Bahá’í Revelation in a subterranean dungeon in Ṭihrán where its Author was confined in 1852, the Faith of Bahá’u’lláh has rapidly grown, in ever-widening circles, beyond the social and religious matrix of its inception. Among the first individuals outside the Islamic community to be attracted to its teachings, presaging the flow of people of all faiths and origins into its universal embrace, were Zoroastrians in Persia and India. To this group Bahá’u’lláh addressed a number of Tablets, several of which are presented here for the first time in full authorized translations.

Prominent among these works is Bahá’u’lláh’s Tablet to Mánikchí Ṣáḥib. Mánikchí Limjí Hataria (1813–1890), also known as Mánikchí (Manekji) Ṣáḥib, was born in India of Zoroastrian parents. An able diplomat and devoted adherent of his ancestral religion, Mánikchí Ṣáḥib was appointed, in 1854, as an emissary on behalf of the Parsees of India to assist their coreligionists in Iran, who were suffering under the repressive policies of the Qájár monarchs. Some time after this he attained the presence of Bahá’u’lláh in Baghdad. Although maintaining to the end of his life allegiance to his Zoroastrian faith, he was attracted to the teachings of the new religion and, moved by the sacrifice of its early martyrs, became a lifelong admirer. Years after their meeting he posed a series of questions to Baháulláh which led to the revelation of two Tablets of far-reaching significance, the first of which was sent to him in 1878.

The first Tablet, known as the Lawḥ-i-Mánikchí Ṣáḥib, is celebrated for its striking and well-known passages epitomizing the universality of Bahá’u’lláh’s prophetic claim. Revealed, at Mánikchí Ṣáḥib’s bold request, in pure Persian, the Tablet responds to the questions he had raised and proclaims some of the central tenets of the Faith of Bahá’u’lláh: “Be anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements.” “Turn your faces from the darkness of estrangement to the effulgent light of the daystar of unity.” “Ye are the fruits of one tree, and the leaves of one branch.” “[W]hatsoever leadeth to the decline of ignorance and the increase of knowledge hath been, and will ever remain, approved in the sight of the Lord of creation.”

As inferred from the contents of a second Tablet, Mánikchí Ṣáḥib was not entirely satisfied with this reply, having anticipated a more expansive discussion of his specific questions. Bahá’u’lláh’s further reply is contained in a lengthy Tablet, revealed on 14 Sha‘bán 1299 (1 July 1882) in the voice of His amanuensis Mírzá Áqá Ján. The Tablet is addressed to the eminent Bahá’í scholar Abu’l-Faḍl, who at the time was employed as the personal secretary of Mánikchí Ṣáḥib, but a lengthy portion of it addresses the latter’s questions. Bahá’u’lláh states at the outset that he had “failed to consider the matter closely, for otherwise he would have readily admitted that not a single point was omitted,” and explains that out of wisdom his questions had not been directly answered, but that even so, “the answers were provided in a language of marvellous concision and clarity." Throughout the remainder of the Tablet, the text of each of Mánikchí Ṣáḥib’s questions is successively quoted and detailed replies are given to each, in some cases connecting the questions to the universal principles enunciated in the first Tablet.

The Tablet is noteworthy for its discussion of a range of questions regarding the tenets of both Abrahamic and non-Abrahamic religions, as understood by Mánikchí Ṣáḥib, including the nature of creation, the connection between faith and reason, the reconciliation of the differences that exist among the laws and ordinances of various religions, their respective claims to exclusivity and their differing degrees of eagerness to welcome others into their fold. Bahá’u’lláh’s responses emphasize that which is right and true in the various doctrines and beliefs under examination, rather than discarding them outright for inaccuracy or insufficiency.

Included here as well with these two major works are the Lawḥ-i-Haft Pursish (Tablet of the Seven Questions), addressed to Ustád Javán-Mard, a prominent early Bahá’í of Zoroastrian background and former student of Mánikchí Ṣáḥib, and two other Tablets also revealed to believers of the same origin. Together, these five Tablets offer a glimpse of Bahá’u’lláh’s love for, and special relationship with, the followers of a religion that had arisen, many centuries before, in the same land that witnessed the birth of His own Faith.

A portion of the Lawḥ-i-Mánikchí Ṣáḥib and several excerpts from the other Tablets were previously translated by Shoghi Effendi; these have been incorporated into the text of the translations and listed in the appendix.

It is hoped that the publication of this volume will enable a deeper appreciation of the fundamental principle of the oneness of religion and lend a fresh impetus to the efforts of those who strive to promote its understanding in an age that needs it more acutely with every passing day.

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Tablet to Mánikchí Ṣáḥib


In the Name of the One True God

Praise be to the all-perceiving, the ever-abiding Lord Who, from a dewdrop out of the ocean of His grace, hath reared the firmament of existence, adorned it with the stars of knowledge, and admitted man into the lofty court of insight and understanding. This dewdrop, which is the Primal Word of God, is at times called the Water of Life, inasmuch as it quickeneth with the waters of knowledge them that have perished in the wilderness of ignorance. Again it is called the Primal Light, a light born of the Sun of divine knowledge, through whose effulgence the first stirrings of existence were made plain and manifest. Such manifestations are the expressions of the grace of Him Who is the Peerless, the All-Wise. He it is who knoweth and bestoweth all. He it is who transcendeth all that hath been said or heard. His knowledge will remain forever above the grasp of human vision and understanding and beyond the reach of human words and deeds. To the truth of this utterance existence itself and all that hath appeared therefrom bear eloquent testimony.

It is clear and evident, therefore, that the first bestowal of God is the Word, and its discoverer and recipient is the power of understanding. This Word is the foremost instructor in the school of existence and the revealer of Him Who is the Almighty. All that is seen is visible only through the light of its wisdom. All that is manifest is but a token of its knowledge. All names are but its name, and the beginning and end of all matters must needs depend upon it.

Thy letter hath reached this captive of the world in His prison. It brought joy, strengthened the ties of friendship, and renewed the memory of bygone days. Praise be to the Lord of creation Who granted us the favour of meeting in the Arabian land, wherein we visited and held converse. It is Our hope that our encounter may never be forgotten nor effaced from the heart by the passage of time, but rather that, out of the seeds thus sown, the sweet herbs of friendship may spring forth and remain forever fresh and verdant for all to behold.

As to thy question concerning the heavenly Scriptures: The All-Knowing Physician hath His finger on the pulse of mankind. He perceiveth the disease, and prescribeth, in His unerring wisdom, the remedy. Every age hath its own problem, and every soul its particular aspiration. The remedy the world needeth in its present-day afflictions can never be the same as that which a subsequent age may require. Be anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements.

We can well perceive how the whole human race is encompassed with great, with incalculable afflictions. We see it languishing on its bed of sickness, sore-tried and disillusioned. They that are intoxicated by self-conceit have interposed themselves between it and the Divine and infallible Physician. Witness how they have entangled all men, themselves included, in the mesh of their devices. They can neither discover the cause of the disease, nor have they any knowledge of the remedy. They have conceived the straight to be crooked, and have imagined their friend an enemy.

Incline your ears to the sweet melody of this Prisoner. Arise, and lift up your voices, that haply they that are fast asleep may be awakened. Say: O ye who are as dead! The Hand of Divine bounty proffereth unto you the Water of Life. Hasten and drink your fill. Whoso hath been reborn in this Day, shall never die; whoso remaineth dead, shall never live.

Thou hast written concerning languages. Both Arabic and Persian are laudable. That which is desired of a language is that it convey the intent of the speaker, and either language can serve this purpose. And since in this day the Orb of divine knowledge hath risen in the firmament of Persia, that tongue deserveth every praise.

O friend! When the Primal Word appeared amongst men in these latter days, a number of heavenly souls recognized the voice of the Beloved and bore allegiance unto it, whilst others, finding the deeds of some to be at variance with their words, remained far removed from the spreading rays of the Sun of divine knowledge.

Say: O children of dust! He Who is the Spirit of Purity saith: In this glorious Day whatsoever can purge you from defilement and ensure your peace and tranquillity, that indeed is the straight Path, the Path that leadeth unto Me. To be purged from defilement is to be cleansed of that which is injurious to man and detracteth from his high station — among which is to take undue pleasure in one’s own words and deeds, notwithstanding their unworthiness. True peace and tranquillity will only be realized when every soul will have become the well-wisher of all mankind. He Who is the All-Knowing beareth Me witness: were the peoples of the world to grasp the true significance of the words of God, they would never be deprived of their portion of the ocean of His bounty. In the firmament of truth there hath never been, nor will there ever be, a brighter star than this.

The first utterance of Him Who is the All-Wise is this: O children of dust! Turn your faces from the darkness of estrangement to the effulgent light of the daystar of unity. This is that which above all else will benefit the peoples of the earth. O friend! Upon the tree of utterance there hath never been, nor shall there ever be, a fairer leaf, and beneath the ocean of knowledge no pearl more wondrous can ever be found.

O children of understanding! If the eyelid, however delicate, can deprive man’s outer eye from beholding the world and all that is therein, consider then what would be wrought if the veil of covetousness were to descend upon his inner eye. Say: O people! The darkness of greed and envy becloudeth the radiance of the soul even as the clouds obstruct the light of the sun. Should anyone hearken unto this utterance with a discerning ear, he will unfurl the wings of detachment and soar effortlessly in the atmosphere of true understanding.

At a time when darkness had encompassed the world, the ocean of divine favour surged and His Light was made manifest, that the doings of men might be laid bare. This, verily, is that Light which hath been foretold in the heavenly scriptures. Should the Almighty so please, the hearts of all men will be purged and purified through His goodly utterance, and the light of unity will shed its radiance upon every soul and revive the whole earth.

O people! Words must be supported by deeds, for deeds are the true test of words. Without the former, the latter can never quench the thirst of the yearning soul, nor unlock the portals of vision before the eyes of the blind. The Lord of celestial wisdom saith: A harsh word is even as a sword thrust; a gentle word as milk. The latter leadeth the children of men unto knowledge and conferreth upon them true distinction.

The Tongue of Wisdom proclaimeth: He that hath Me not is bereft of all things. Turn ye away from all that is on earth and seek none else but Me. I am the Sun of Wisdom and the Ocean of Knowledge. I cheer the faint and revive the dead. I am the guiding Light that illumineth the way. I am the royal Falcon on the arm of the Almighty. I unfold the drooping wings of every broken bird and start it on its flight.

The incomparable Friend saith: The path to freedom hath been outstretched; hasten ye thereunto. The wellspring of wisdom is overflowing; quaff ye therefrom. Say: O well-beloved ones! The tabernacle of unity hath been raised; regard ye not one another as strangers. Ye are the fruits of one tree, and the leaves of one branch. Verily I say, whatsoever leadeth to the decline of ignorance and the increase of knowledge hath been, and will ever remain, approved in the sight of the Lord of creation. Say: O people! Walk ye neath the shadow of justice and truthfulness and seek ye shelter within the tabernacle of unity.

Say: O ye that have eyes to see! The past is the mirror of the future. Gaze ye therein and be apprised thereof; perchance ye may be aided thereby to recognize the Friend and may be not the cause of His displeasure. In this day the choicest fruit of the tree of knowledge is that which serveth the welfare of humanity and safeguardeth its interests.

Say: The tongue hath been created to bear witness to My truth; defile it not with falsehood. The heart is the treasury of My mystery; surrender it not into the hand of covetous desires. We fain would hope that in this resplendent morn, when the effulgent rays of the Sun of divine knowledge have enveloped the whole earth, we may all attain unto the good pleasure of the Friend and drink our fill from the ocean of His recognition.

O friend! As hearing ears are scarce to find, the pen hath for some time remained silent in its quarters. In truth, matters have come to such a pass that silence hath taken precedence over utterance and hath come to be regarded as preferable. Say: O people! These words are being uttered in due measure, that the newly born may thrive and the tender shoot flourish. Milk should be given in suitable proportion, that the children of the world may attain to the station of maturity and abide in the court of oneness.

O friend! We came upon a pure soil and sowed therein the seeds of true understanding. Let it now be seen what the rays of the sun will do — whether they will cause these seeds to wither or to grow. Say: Through the ascendancy of God, the All-Knowing, the Incomparable, the Luminary of divine understanding hath, in this day, risen from behind the veil of the spirit, and the birds of every meadow are intoxicated with the wine of knowledge and exhilarated with the remembrance of the Friend. Well is it with them that discover and hasten unto Him!

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Responses to questions of Mánikchí Ṣáḥib

from a Tablet to Mírzá Abu’l-Faḍl

In regard to what thou hast written concerning his honour the learned Ṣáḥib, upon him be the grace of God, his state of mind and disposition are clear and evident, as is further attested by that which he hath sent. Now, as to his questions, it was not deemed advisable to refer and reply to each one individually, for the response would have run counter to wisdom and been incompatible with that which is current amongst men. Even so, in that which was revealed in his honour from the heaven of divine favour, answers were provided in a language of marvellous concision and clarity. But it appeareth that he hath failed to consider the matter closely, for otherwise he would have readily admitted that not a single point was omitted, and would have exclaimed: “This is naught but a clear and conclusive utterance!” His questions were the following.

First: “The Prophets of Mahábád, together with Zoroaster, were twenty-eight in number. Each one of them sought to exalt, rather than abrogate, the faith and religion of the others. Each one that appeared bore witness to the truth and veracity of the former law and religion and breathed no word about abolishing them. Each declared: ‘We are the bearers of a Revelation from God, which We deliver unto His servants.’ Some of the Hindu Prophets, however, have declared: ‘We are God Himself, and it is incumbent upon the entire creation to bear allegiance unto Us. Whensoever conflict and dissension appear amongst men, We arise to quench it.’ Each one that appeared announced: ‘I am the same One that appeared in the beginning.’ The latter Prophets such as David, Abraham, Moses and Jesus confirmed the truth of the Prophets gone before them, but said: ‘Such was the law in the past, but in this day the law is that which I proclaim.’ The Arabian Prophet, however, hath said: ‘Through My appearance every law hath proven to be unsound and no law holdeth but Mine.’ Which of these creeds is acceptable and which of these leaders is to be preferred?”

It should first be noted that in one sense the stations of the Prophets of God differ one from another. For instance, consider Moses. He brought forth a Book and established ordinances, whilst a number of the Prophets and Messengers who arose after Him were charged with the promulgation of His laws, insofar as they remained consonant with the needs of the age. The books and chronicles annexed to the Torah bear eloquent testimony to this truth.

Regarding the statement ascribed to the Author of the Qur’án: “Through My appearance every law and religion hath proven to be unsound and no law holdeth but Mine”, no such words were ever uttered by that Source and Fount of divine wisdom. Nay rather, He confirmed that which had been sent down before from the empyrean of the Divine Will unto the Prophets and Messengers of God. He saith, exalted be His utterance: “Alif. Lám. Mím. God! There is no God but Him, the Living, the Ever-Abiding. He it is Who hath sent down to Thee the Book through the power of truth, confirming those which preceded it. He revealed aforetime the Torah and the Evangel as a guidance unto men, and He hath now revealed the Qur’án….” He, moreover, hath asserted that all the Prophets have proceeded from God and have returned unto Him. Viewed in this light, they are all as one and the same Being, inasmuch as they have not uttered a word, brought a message, or revealed a cause, of their own accord. Nay, all that they have said hath proceeded from the one true God, exalted be His glory. They have all summoned men unto the Supreme Horizon and imparted the tidings of eternal life. Thus the diverse statements recounted by his honour the Ṣáḥib are to be seen as concordant letters, that is, letters that form a single word.

Concerning the question: “Which of these creeds is acceptable and which of these leaders is to be preferred?”, this is the station wherein the following blessed words shine resplendent as the sun: “No distinction do We make between any of the Messengers”, while the verse “Some of the Apostles We have caused to excel the others” pertaineth to the other station of which We have already made mention. Indeed, the answer to all that his honour the Ṣáḥib hath asked lieth enshrined within this all-embracing, this weighty and incomparable utterance, hallowed and exalted be His word: “As to thy question concerning the heavenly Scriptures: The All-Knowing Physician hath His finger on the pulse of mankind. He perceiveth the disease, and prescribeth, in His unerring wisdom, the remedy. Every age hath its own problem, and every soul its particular aspiration. The remedy the world needeth in its present-day afflictions can never be the same as that which a subsequent age may require. Be anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements.” Every fair-minded soul will testify that these words are to be viewed as a mirror of the knowledge of God, wherein all that hath been inquired is clearly and conspicuously reflected. Blessed is he who hath been endowed with seeing eyes by God, the All-Knowing, the All-Wise.

Another question raised by the distinguished Ṣáḥib is the following: “There are four schools of thought in the world. One school affirmeth that all the visible worlds, from atoms to suns, constitute God Himself and that naught can be seen but Him. Another school claimeth that God is that Essence that must of necessity exist, that His Messengers are the intermediaries between Him and His creatures, and that their mission is to lead humanity unto Him. Yet another school holdeth that the stars were created by the Necessary Being, whilst all other things are their effect and outcome. These things continually appear and disappear, even as the minute creatures that are generated in a pool of water. A further school maintaineth that the Necessary Being hath fashioned Nature through whose effect and agency all things, from atoms to suns, appear and disappear without beginning or end. What need then for an account or reckoning? As the grass groweth with the coming of the rain and vanisheth thereafter, so it is with all things. If the Prophets and the kings have instituted laws and ordinances, the proponents of this school argue, this hath merely been for the sake of preserving the civil order and regulating human society. The Prophets and the kings, however, have acted in different ways: the former have said ‘God hath spoken thus’ that the people might submit and obey, whilst the latter have resorted to the sword and the cannon. Which of these four schools is approved in the sight of God?”

The answer to all this falleth under the purview of the first utterance that hath streamed forth from the tongue of the All-Merciful. By God! It embraceth and comprehendeth all that hath been mentioned. He saith: “Be anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements”. For in this day He Who is the Lord of Revelation hath appeared and He Who spoke on Sinai is calling aloud. Whatsoever He may ordain is the surest foundation for the mansions reared in the cities of human knowledge and wisdom. Whoso holdeth fast unto it will be reckoned in the eyes of the Almighty among them that are endued with insight.

These sublime words have streamed forth from the Pen of the Most High. He saith, exalted be His glory: “This is the day of vision, for the countenance of God is shining resplendent above the horizon of Manifestation. This is the day of hearing, for the call of God hath been raised. It behoveth everyone in this day to uphold and proclaim that which hath been revealed by Him Who is the Author of all scripture, the Dayspring of revelation, the Fount of knowledge and the Source of divine wisdom.” It is thus clear and evident that the reply to his question hath been revealed in the kingdom of utterance by Him Who is the Exponent of the knowledge of the All-Merciful. Happy are they that understand!

As to the four schools mentioned above, it is clear and evident that the second standeth closer to righteousness. For the Apostles and Messengers of God have ever been the channels of His abounding grace, and whatsoever man hath received from God hath been through the intermediary of those Embodiments of holiness and Essences of detachment, those Repositories of His knowledge and Exponents of His Cause. One can, however, provide a justification for the tenets of the other schools, for in a sense all things have ever been and shall ever remain the manifestations of the names and attributes of God.

As to the Ṣáḥib’s reference to the kings, they are indeed the manifestations of the name of God “the Almighty” and the revealers of His name “the All-Powerful”. The vesture that beseemeth their glorious temples is justice. Should they become adorned therewith, mankind will partake of perfect tranquillity and infinite blessings.

Whoso hath quaffed of the wine of divine knowledge will indeed be able to answer such questions with clear and perspicuous proofs from the world without and with manifest and luminous evidences from the world within. A different Cause, however, hath appeared in this day and a different discourse is required. Indeed, with the inception of the year nine the time for questions and answers came to an end. Thus He, hallowed and magnified be His name, saith: “This is not the day for any man to question his Lord. When thou hearest the call of God voiced by Him Who is the Dayspring of grandeur, cry out: ‘Here am I, O Lord of all names! Here am I, O Maker of the heavens! I testify that Thou hast revealed Thyself and hast revealed whatsoever Thou didst desire at Thine Own behest. Thou, in truth, art the Lord of strength and might.’”

The answer to all that the distinguished Ṣáḥib hath asked is clear and evident. The intent of that which was sent down in his honour from the heaven of divine providence was that he might give ear to the wondrous melodies of the Dove of Eternity and the gentle murmuring of the inhabitants of the most exalted Paradise, and that he might perceive the sweetness of the call and set foot upon the path.

One day the Tongue of Glory uttered a word in regard to the Ṣáḥib indicating that he may erelong be aided to perform a deed that would immortalize his name. When his letter was received in His holy and exalted Court, He said: “O Servant in attendance! Although his honour Mánikchí hath written only to ask concerning the sayings of others, yet from His letter We inhale the sweet savours of affection. Beseech the one true God to graciously aid him to do His will and pleasure. His might, in truth, is equal to all things.” From this utterance of the All-Merciful there wafteth a fragrant breath. He, verily, is the All-Knowing, the All-Informed.

Another inquiry made by him is the following: “The laws of Islam are based on religious principles and jurisprudence, but in the Mahábád and Hindu religions there are only principles, and all laws, even those regarding the drinking of water or giving and taking in marriage, are considered a part of these principles, as are all other matters of human life. Kindly indicate which view is acceptable in the sight of God, exalted be His mention.”

Religious principles have various degrees and stations. The root of all principles and the cornerstone of all foundations hath ever been, and shall remain, the recognition of God. And these days are indeed the vernal season of the recognition of the All-Merciful. Whatsoever proceedeth in this day from the Repository of His Cause and the Manifestation of His Self is, in truth, the fundamental principle unto which all must bear allegiance.

The answer to this question is also embodied in these blessed, these weighty and exalted words: “Be anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements”. For this day is the Lord of all days, and whatsoever hath been revealed therein by the Source of divine Revelation is the truth and the essence of all principles. This day may be likened to a sea and all other days to gulfs and channels that have branched therefrom. That which is uttered and revealed in this day is the foundation, and is accounted as the Mother Book and the Source of all utterance. Although every day is associated with God, magnified be His glory, yet these days have been singled out and adorned with the ornament of intimate association with Him, for they have been extolled in the books of the Chosen Ones of God, as well as of some of His Prophets, as the “Day of God”. In a sense this day and that which appeareth therein are to be regarded as the primary principles, while all other days and whatsoever appeareth in them are to be viewed as the secondary ordinances deduced therefrom, and which as such are subordinate and relative. For instance, attending the mosque is secondary with respect to the recognition of God, for the former is dependent upon and conditioned by the latter. As to the principles current amongst the divines of this age, these are merely a set of rules which they have devised and from which they infer, each according to his own opinions and inclinations, the ordinances of God.

Consider for example the question of immediate compliance or postponement. God, exalted be His glory, saith: “Eat and drink….” Now, it is not known whether this ordinance must be complied with immediately or if its execution may be justifiably postponed. Some believe that it may be decided by external circumstances. Once one of the distinguished divines of Najaf set out to visit the Shrine of Imám Ḥusayn, peace be upon Him, accompanied by a number of his pupils. In the course of their journey they were waylaid by a group of Bedouin. The aforementioned divine immediately handed over all his possessions. Whereupon his pupils exclaimed: “Your eminence hath always favoured postponement in such matters. What prompteth you now to act with such haste?” Pointing to the spears of the Bedouin, he replied: “The force of external circumstances, my friends!”

The founder of the principles of Islamic jurisprudence was Abú-Ḥanífih, who was a prominent leader of the Sunnis. Such principles had existed in former times as well, as hath already been mentioned. In this day, however, the approval or rejection of all things dependeth wholly upon the Word of God. These differences are not worthy of mention. The eye of divine mercy casteth its glance upon all that is past. It behoveth us to mention them only in favourable terms, for they do not contradict that which is essential. This servant testifieth to his ignorance and beareth witness that all knowledge is with God, the Help in Peril, the Self-Subsisting.

Whatsoever runneth counter to the Teachings in this day is rejected, for the Sun of Truth is shining resplendent above the horizon of knowledge. Happy are they who, with the waters of divine utterance, have cleansed their hearts from all allusions, whisperings and suggestions, and who have fixed their gaze upon the Dayspring of Glory. This, indeed, is the most gracious favour and the purest bounty. Whosoever hath attained thereunto hath attained unto all good, for otherwise the knowledge of aught else but God hath never proven, nor shall it ever prove, profitable unto men.

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