Persian Bayán

This is what has been revealed by the Lord, the Exalted, the Most High:

In the name of God, the Most Immaculate, the Most Sacred.

Introduction

1 Glorification and sanctification befit the sanctified court of the majesty of His might and the glory of His sovereignty, for He has eternally existed and shall forever exist by His own essence and being. He has eternally and shall forever remain exalted by His primordial loftiness, beyond the comprehension of all things.

2 He has not manifested the sign of His recognition in anything except through the inability of all things to comprehend Him. He has not revealed Himself unto any thing except by His own essence, for He has eternally been exalted above any association with things.

3 He has created all things in such a manner that all, through their innate reality, confess to Him on the Day of Resurrection that there is none like unto Him, nor any equal, nor any peer, nor any companion, nor any similitude. Rather, He has ever been singular in the sovereignty of His divinity and ever mighty in the majesty of His lordship.

4 No thing has truly known Him as He deserves to be known, nor is it possible for anything to truly know Him as He deserves to be known. This is because whatever is attributed to Him with the mention of “thingness” has been created by Him through the sovereignty of His will. He has manifested Himself through Himself in the loftiness of His station.

5 He has created the sign of His will in the innermost reality of all things so that they may attain certitude that He is the First and the Last, He is the Manifest and the Hidden. He is the Creator and the Provider. He is the Omnipotent and the All-Knowing. He is the All-Hearing. And He is the All-Seeing and the All-Hearing. He is the Subduer and the Self-Sustaining. He is the Giver of life and the Cause of death. He is the Omnipotent and the Inaccessible. He is the Exalted and the Most High.

6 He does not and will not signify anything except His own exaltation in glorification, His sublimity in sanctity, His inaccessibility in oneness, and His loftiness in greatness. He has no primacy except through His own primality, and He has no finality except through His own finality. Every thing that has been measured within Him or will be measured has become a “thing” through its “thingness” and has been realized through its “existence.” By Him, God initiated the creation of all things, and unto Him, the creation of all things returns. He is the One to whom all the Most Beautiful Names belong and have always belonged.

7 The essence of His being is sanctified beyond every name and description, and His luminous reality transcends all loftiness and sublimity. His pure essence is sanctified from every restriction and elevation. He is the First, yet cannot be known through it. He is the Last, yet cannot be described through it. He is the Manifest, yet cannot be defined by it. He is the Hidden, yet cannot be comprehended by it.

8 He is the first to believe in Him Whom God shall make manifest, and He is the first to believe in the one who has been manifested. He is the unique reality through whom the creation of all things takes place. Through His provision, all things are sustained. Through His death, the death of all things is revealed. Through His life, the life of all things is manifested. Through His resurrection, the resurrection of all things is disclosed.

9 A Countenance has arisen, the like of which the eyes of existence have never beheld—neither before nor after this. This is the visage of divinity and the countenance of lordship, settled under the shadow of the face of God’s divinity, and signifying the sovereignty of oneness. Had it been known that the love of this Countenance could be tasted by all things, its mention would not have ceased. When it was not bowed to the essence of its being was created as it is and upon what it stands. Otherwise, nothing would experience the taste of its love.

10 Light upon light within light leading to light upon light: God guides to His light whomsoever He wills, and He elevates to His light whomever He desires. He is the Originator and the Restorer. He is the One God, the Singular, whose own self-manifestation has brought forth eighteen souls. These souls were created from His essence before all things, and He has established their recognition within the innermost reality of all things. This serves the purpose of enabling all beings to testify, through their own essence, that He is the One, the First, and the Ever-Living.

11 No decree has been issued for any contingent being except the recognition of His essence. This recognition sanctifies His being from all that is other than Him. At His command, all things are created, for to Him belong the creation and the command, from before and after. He is the Lord of all worlds.

12 It should not remain hidden from the observer of these words that God caused the Qur’án to return on the Day of Resurrection with the manifestation of His own essence within it. Thereafter, He brought all things into being anew. It was as though all things were created for the first time, for everything that has been created exists for the Day of the Manifestation of God. He is the One to whom all things turn and the One to whom all things ultimately return. When He appeared with the manifestation of His signs of power, there was no doubt that all things attained, to the utmost extent possible, the meeting with God.

13 Once again, God, exalted and glorious, created the Primal Will and, through it, brought forth all things. The mention of the creation of all things as a wondrous act serves as proof that His creation has eternally existed and shall forever exist. For when no contingent being existed, God was still God, and there was no creation to restore. Verily, God has always been in the loftiness of His sanctity. Whatever is beneath Him remains confined within the limits of its own proximity.

14 The first creation of all things occurred at this very moment, which is described as the Day of Friday. It has been decreed as a day of remembrance of God. The Lord of Might and Glory created this wondrous creation by His command and established it under His shadow until He returns it. There is no doubt that God originates this creation and then brings it back, and verily God is powerful over all things. The arrangement of the creation of all things has been made in accordance with the number of all things, through commandments revealed from His sanctified realm. These commandments have arisen as the dawning rays of His bountiful sun so that all things, through the remembrance of all things in all things, might attain perfection in preparation for the appearance of the final resurrection.

15 On that Day, every thing shall be recompensed with the reward of all things, whether it be through His justice for the self or through His grace for confirmations. His knowledge of all things before all things mirrors His knowledge of all things after all things, just as His power over all things before creation matches His power over all things after their creation. God has eternally been all-knowing of all things and omnipotent over all things. To Him belong the Most Beautiful Names, from before and after. All who are in the heavens, on the earth, and between them glorify Him. There is no God but He, the Mighty, the Beloved.

16 With the eye of certainty, observe that the gates of the religion of the Bayán are arranged according to the number of all things. Beneath the shadow of each gate, the angels of the heavens, the earth, and what lies between them are prostrate by the permission of God. They magnify, sanctify, glorify, and revere Him. They perform their duties and exalt Him. On the Day of the Manifestation of God, which is the appearance of the Point of the Bayán in its final state, all will return unto Him. Whenever all things return unto Him, even the souls of those who had refused, the fruits of all things shall be made manifest before Him. Blessed is the one who is gathered on the Day of Resurrection in the presence of God and who turns toward His countenance.

17 God has determined that each gate of the gates of all things serves as a reality unto itself. To it, all accounts return by virtue of the Bayán, according to what has been enacted in that gate. Hasten, then, to this, and hasten again, and yet again, and once more, and once more. This is because God is the swiftest of all reckoners. There may arise a situation where not all gates of all things present themselves before Him. In such a case, He will decree the return of the creation of the Bayán, and the heavens elevated in the Bayán will be folded in His grasp, just as the heavens of the Qur’án were encompassed before Him. Though the gates of the Qur’án were numerous and varied for the believers, when God brought forth the creation of the Qur’án to His light, they all became a single reality, a single gate from among the gates of remembrance. Thus does God do as He wills and ordains what He desires. He is not questioned about what He does, but all shall be questioned concerning all things.

18 At the moment when the entirety of the Qur’án is returned, and the beginning of the creation of all things within the Bayán takes place, the Point—manifesting lordship—shall stand upon the land named Basṭ. The heavens elevated in the Qur’án shall be folded entirely and return to the first Point. None shall bear witness to this except God and those near Him.

19 Although no matter was revealed in the Qur’án more momentous than the Day of Resurrection, God, the Reckoner, accounted for the total number of souls who adhered to the religion of the Qur’án. Upon their return, one soul from among all these souls stood in the presence of God. This soul became the return of all things, and the creation of all things in another dispensation was elevated by God’s command. Take heed, O people of the Bayán, to guard yourselves so that you do not veil yourselves from God, your Lord, while you claim by night and by day that you love Him or sanctify Him.

Vahid 1 (Tawhid - Oneness and Unity)

Gate 1 (There is No God But God)

In the first gate of the number of all things, God, exalted and glorified, has decreed as an obligation the word: “There is no God but God, truly, truly.”

All of the Bayán will return to this word, and the spreading forth of the final creation will arise from it. The recognition of this word is dependent on the recognition of the Point of the Bayán, whom God has made the essence of the Seven Letters within it.

Whoever attains certainty that it is the Point of the Qur’án in its finality and the Point of the Bayán in its beginning, and that it is the Primal Will, self-sustaining, and through which all things are created by its command and sustained by it, has attained true faith.

Its essence bears witness to the oneness of its Lord. Whoever does not believe in it shall be cast into the fire. And what fire is greater than that for one who does not believe in it? Conversely, whoever believes in it shall enter affirmation. And what paradise is loftier than that for one who believes in it?

This is the word that has been exalted, magnified, glorified, sanctified, and extolled by its Lord morning and evening. Regard this word as you would regard the sun in the sky. Look upon one who believes in it as you would look upon a mirror, for every believer in the essence of the Seven Letters derives their being from one of the names of God, exalted and glorified.

Externally, such a one is a leaf from the Tree of Affirmation. All things return to this one reality, and all things are created through this one reality. This singular reality, on the Day of Resurrection, is none other than Him Whom God shall make manifest, who declares in every instance: “I am God. There is no God but Me, the Lord of all things. All besides Me are My creation. O My creation, worship Me.”

He is the mirror of God through whom the mirror of dominion is manifested, composed of the Living Letters. Nothing can be seen within Him but God. Whoever in the Bayán utters the word “There is no God but God” is thereby directed toward God.

Just as creation begins with Him, so too does creation return to Him. The purpose of this world is that, at the time of the appearance of Him Whom God shall make manifest, people do not claim, “We say There is no God but God and that is the essence of religion.” This is because what they say is but a reflection of His sun, which was manifested during His first appearance. He is more deserving of this word than all the essences of creation, through His very self.

The mirror declares, “The sun is within me,” but before the sun, it is evident that the mirror reflects its light. He proclaims: “We have known you, O people of the Bayán! The loftiness of your existence lies in the word of your Lord. Do not veil yourselves from Him Whom God shall make manifest on the Day of Resurrection, in truth. For what you speak within your hearts is like His appearance in your innermost beings, and what He speaks is what God has borne witness to of Himself—that there is no God but Him, the Sovereign, the Self-Subsisting.”

Today, any soul that utters this word, the essence of all religion, undoubtedly speaks in the voice of Muhammad, the Messenger of God—may God’s blessings and peace be upon Him and His family—of the past. The sun of this word has been within their hearts, and what manifests from them today is but a reflection of it. Thus, in His next appearance, He will return to them, in the appearance of the Point of the Bayán, not in His first manifestation.

During His first manifestation, the tree of oneness had not yet been elevated within the essences of creation. Now, after one thousand two hundred and seventy years, this tree has reached the stage of bearing fruit. Whoever is within it is but a reflection of the sun of the Point of the Criterion (furqán), which is identical to the Point of the Bayán. Before Him, this must necessarily become apparent.

An example is set forth in the supreme word, upon which the entirety of religion is established. Through its utterance, the foundation of all religion is confirmed. In the hour of death, all will speak this word and return to Him.

The reflections within mirrors inevitably return to their origin. When the mirrors reflect the image of the sun, they return to it, for their existence began with it. The mirrors’ purpose lies solely in their capacity as mirrors, reflecting the sun from which they originated. The exaltation of the Word of the Furqán in the past, and the exaltation of the Word of the Bayán in the future, reflect a similar pattern relative to the Sun of Truth.

Consider the various aspects arising from this Word, such as the knowledge of the names of God, the recognition of the Prophet, the recognition of the Imáms of guidance, the gates of guidance, and the innumerable branches of subsidiary matters.

Each soul that becomes veiled by one of these aspects is thereby separated from the reality of its own existence, which originated from God and will ultimately return to Him, provided it stems from the Tree of Affirmation.

The sign of its oneness should testify to the Sun. If, God forbid, it does not testify to the Sun, it is unworthy of mention. Consider the souls that associate themselves with the Qur’án. How much of their judgment contradicts what God has revealed, as evidenced by their actions. These contradictions pertain to their essence, not the branches arising from their essence.

That which branches into what is less than the truth reverts to its essence. If its essence does not testify to God, it is not worthy of mention before Him. However, that which branches from true essences will ultimately return to those essences. If these essences are steadfast signs, residing firmly within the mirrors of their hearts rather than merely being transient, they will return to their proper stations both in origin and in return.

As the sun has eternally shone forth, these mirrors eternally bear witness. The bounty of God has never been withheld or exhausted in any circumstance. Blessed is the one who declares: “God is my Lord, and I associate no partner with Him in His Lordship.”

Verily, the essence of the Seven Letters is the gate of God. I shall not invoke any gate alongside Him, and whoever believes in Him Whom God shall make manifest attains thereby the first gate of the One, the First. Blessed are those who succeed on this great day. This is the day when all are presented before God, their Lord,

Gate 2 (Muhammad and His Manifestations Returned)

The essence of this gate is that Muhammad—may God’s blessings and peace be upon Him—and the manifestations of His own self returned to this world.

They were the first of His servants to be present in the presence of God on the Day of Resurrection, acknowledging His oneness and delivering the signs of His gate to all. God fulfilled His promise, as stated in the Qur’án: “And We desired to show favor to those who were oppressed in the land and to make them leaders and to make them inheritors.”

He made them Imáms. The same reasoning that establishes the prophethood of Muhammad—may God’s blessings and peace be upon Him—is evident in their return to this world before God and the learned ones. This is proven by the signs of God, which no one on earth can imitate, for they are utterly incapable of producing anything comparable.

There is no doubt that the nobility of a servant lies in affirming the oneness of God, recognizing Him, acknowledging His justice, obeying Him, and being content with His will. Similarly, there is no doubt that these sanctified souls attained the essence of all loftiness and glory before any other soul.

Every living being that imagines honor finds it only through the good pleasure of God. There is no doubt that they were the first lights to bow before God, accepting the signs that He revealed through His gate and conveying them.

There exists no loftier station in the realm of possibility than this: that the heart of a servant bears witness to God. No one should remain veiled from their Beloved to the extent of nineteen times nine. Every soul, in whatever it undertakes during its life, wills nothing but the good pleasure of God. This is the ultimate aim of all.

There is no doubt that the good pleasure of God is only made manifest through the pleasure of one upon whom God has conferred His proof. It is certain that these sanctified lights attained the good pleasure of God before all things. This is the loftiest elevation above every loftiness and the most sublime distinction above all other distinctions.

It is beyond doubt that their return in the final manifestation is greater in the sight of God than their initial appearance. Just as prophethood was established in the past, today guardianship (wiláyah) is established.

Even though the appearance of the Point of the Bayán is identical to the appearance of Muhammad, their return is also the same. However, through the manifestation of God, all names exist under His shadow and testify to Him. He is the First and the Last, the Manifest and the Hidden. To Him belong the Most Beautiful Names. God has set apart their names during this cycle as the Living Letters (ḥurúf-i-ḥayy).

This refers to the fourteen sanctified souls and the hidden and preserved name, which is associated with the Four Gates, the Lights of the Throne, or the Bearers of Creation, Sustenance, Death, and Life. These collectively amount to the number of ḥayy (18), representing the closest names to God. Everything besides them is guided through their guidance. God began the creation of the Bayán with them, and He will cause the return of the creation of the Bayán through them. They are lights that have eternally existed. They have eternally been and will continue to be prostrate before the Throne of Truth.

In every manifestation, they have been mentioned by a particular name among the people. With each appearance, their physical names may have changed, yet their essential names, which signify God and manifest within their hearts, remain constant. Without the nearness of their essence, they could not have stood in the presence of God, who has eternally existed and will forever exist.

God has names beyond limit, yet all are revealed through these names. Just as the guidance of all depends on their guidance, in the hearts of these names nothing is seen but God. Indeed, within the heart of any believing soul, whether male or female, there is no vision but that of the name upon which their heart depends, granted by God. Within them, nothing is perceived except: “He is God, the One. To Him belong creation and command, from before and after. There is no God but Him, the Living, the Self-Subsisting.”

Every soul that believed in Muhammad, peace be upon Him, or in anyone before Him, has returned under His shadow. “And each shall be recompensed for what they have earned, and God is witness over all things.”

Gate 3 (Ali Returned)

This pertains to ’Alí, upon Him be peace, who returned to this world with those who believed in Him and those beneath them. He is the second to believe in the Point after Sín (*the letter “S”).

Gate 4 (Fatimah Returned)

This pertains to Fáṭimah, peace be upon her, who returned to the life of this world with all who believed in her and those beneath her.

Gate 5 (Hasan Returned)

This pertains to Ḥasan, upon Him be peace, who returned to the life of this world with all who believed in Him and those beneath them.

Gate 6 (Husayn Returned)

This pertains to Ḥusayn, upon Him be peace, who returned to the life of this world with all who believed in Him and those beneath them.

Gate 7 (Ali ibn al-Husayn Returned)

This pertains to ʿAlí ibn al-Ḥusayn, peace be upon Him, who returned to the life of this world with all who believed in Him and those beneath them.

Gate 8 (Muhammad ibn Ali Returned)

This pertains to Muḥammad ibn ʿAlí, peace be upon Them, who returned to the life of this world with all who believed in Him and those beneath them.

Gate 9 (Ja’far ibn Muhammad Returned)

This pertains to Jaʿfar ibn Muḥammad, peace be upon Them, who returned to the life of this world with all who believed in Him and those beneath them.

Gate 10 (Musa ibn Ja’far Returned)

This pertains to Músá ibn Jaʿfar, peace be upon Them, who returned to this world with all who believed in Him and those beneath them.

Gate 11 (Ali ibn Musa Returned)

This pertains to ʿAlí ibn Músá, peace be upon Them, who returned to this world with all who believed in Him and those beneath them.

Gate 12 (Muhammad ibn ’Ali Returned)

This pertains to Muḥammad ibn ʿAlí, peace be upon Them, who returned to this world with all who believed in Him and those beneath them.

Gate 13 (Ali ibn Muhammad Returned)

This pertains to ʿAlí ibn Muḥammad, peace be upon Them, who returned to this world with all who believed in Him and those beneath them.

Gate 14 (Hasan ibn Ali Returned)

This pertains to Ḥasan ibn ʿAlí, peace be upon Them, who returned to this world with all who believed in Him and those beneath them.

Gate 15 (Appearance of the Proof)

This pertains to the appearance of the Ḥujjat, peace be upon Him, through the signs and clear evidences in the manifestation of the Point of the Bayán, which is identical to the manifestation of the Furqán. Although the Point of the Bayán appeared first and the Point of the Furqán appeared second, the manifestation of the Hujjat occurred in the Fifteenth Gate.

The wisdom behind this lies in the fact that the Point, in its state of abstraction, represents the pure manifestation of God. In the station of divinity (ulūhiyyat), it is manifest in the first position mentioned. In the station of determination, which is the primal will (mashiyyat awliyyah), it is mentioned in the second position. In the station of upholding all souls, which is specific to the Fourteenth Manifestation, it is mentioned in the Fifteenth Gate.

The Point, in its station of primality, has eternally existed and will forever remain. It is most deserving of embodying all names from the essence of the names themselves. For example, when the name of divinity is mentioned, the name of lordship is also present, along with all other names. Despite this, it is always manifest under the name of divinity in the station of the Point.

The examples of all names, in their exalted realities, appear from Him: “He is the First when He is the Last, and He is the Hidden when He is the Manifest. He is the One who is mentioned by every name at the time when He is not mentioned by any but the name: There is no God but Him, the Self-Subsisting Sustainer.”

Gate 16 (The First Gate Returns)

This pertains to the return of the First Gate to this world with all who believed in Him in truth, and those beneath them.

Gate 17 (The Second Gate Returns)

This pertains to the return of the Second Gate to this world with all who believed in Him in truth, and those beneath them.

Gate 18 (The Third Gate Returns)

This pertains to the return of the Third Gate to this world with all who believed in Him in truth, and those beneath them.

Gate 19 (The Fourth Gate Returns)

This pertains to the return of the Fourth Gate to this world with all who believed in Him in truth, and those beneath them.

Vahid 2 (The Day of Resurrection)

Gate 1 (Recognition of the Proof and the Evidence)

This explains the recognition of the Proof (ḥujjat) and the Evidence (dalīl).

The summary of this gate is as follows: God, exalted be His glory, in every cycle sends forth a proof corresponding to the highest station of loftiness by which the people of that cycle take pride. For instance, during the time of the Qur’án’s revelation, the pride of all people lay in the eloquence of speech. Therefore, God revealed the Qur’án with the utmost loftiness of eloquence and established it as the miracle of the Messenger of God, peace be upon Him. In the Qur’án, God affirmed the truth of the Messenger of God and the religion of Islam through its verses, which are the greatest of evidences.

The greatness of this proof lies in the fact that all speak through alphabetical letters, yet God revealed the words of the Qur’án in such a manner that if all who are upon the earth were to gather and attempt to produce a single verse comparable to those of the Qur’án, they would be unable. All would be rendered powerless.

The secret of this lies in the fact that God revealed the Qur’án from the Tree of Will (mashiyyat), which is the Muhammadan reality, in the language of the Prophet Himself. That Tree, being inaccessible, reveals no letter except that it draws forth the spirit of the thing upon its descent.

For example, if it is revealed: “We have initiated this creation as a command from Us, established over all things.” When the term “initiation” is mentioned, it encompasses everything that is associated with the name of all things. This is because none but God encompasses all things, and only His word can transcend and dominate over all things. Through His utterance, all creation begins.

Similarly, if God reveals: “And indeed, We worship this creation as a promise from Us; verily, We have power over all things.”

At the moment of the descent of this word, it takes hold of the spirits of all things and causes their return within the manifestation of this verse. This ensures that, on the Day of Resurrection, all things shall be present before God, confirming the truth of their return.

None but God is capable of this, for whatever God speaks emanates from the Tree of Reality itself. Through it, the essence of a thing is created.

If something lies below the station of ʿIlliyyīn (the exalted ones), it is negated from the Letters of Affirmation. Conversely, if it is from the Letters of ʿIlliyyīn, it is affirmed as part of them. This is because the word of God is truth, and in everything where it is revealed, the essence of that thing becomes attached to it so that it may testify to its truth.

Thus, it has already been revealed: “The fire is true, and paradise is true.” The act of creation and the spirit of the Word are established as truth in their respective stations. Any soul that contemplates this will certainly observe that the spirits of truth are embodied through the manifestation of the primal Point in the signs of God within the realities of souls and the horizons.

As God previously mentioned in the Qur’án: “We shall show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth.”

Until one perceives the essence of all things, which is the spirit of their heart, they cannot comprehend the realization that “The word of God is truth.” It is not merely through verbal mention that the realization of truth occurs within the essence of a thing. This reality is unique to God, exalted and glorified. None but Him is the creator of things, the provider of things, the one who causes their death, and the one who brings them to life.

Every word that is affirmed or negated in His dominion occurs within the shadow of that which He has revealed through His signs. In reality, these words themselves are nothing other than what manifests through the appearances of the signs of God and His words.

For when God mentions a believer, the creation of that believer is brought into being. Similarly, when He reveals something as being below the Letters of ʿIlliyyīn, the spirits of that entity are created in accordance with it. This is the secret of why the signs of God are a proof over all creation and the greatest of evidences.

The clear evidences (bayyinát) and the most magnificent manifestations are proofs of His power and knowledge. There is no doubt that during the cycle of the Point of the Bayán, the pride of the people of understanding (ulú’l-albáb) was in the knowledge of oneness, the subtleties of understanding, and the inaccessible realities recognized by those with true insight.

For this reason, God placed the knowledge of His proof, like the proof of the Messenger of God, within the very essence of His verses. He caused words to flow from His tongue at the height of oneness and the loftiness of abstraction, such that every soul possessing the spirit of oneness humbly submitted to Him, except for those who failed to comprehend what He spoke to His Beloved.

From Him emanated countless expressions of wisdom and knowledge, which none but God has understood or recognized. Even though the manifestation of the Sun of Truth itself inspires all contingent beings to comprehend His loftiness, it is through the verses and words bestowed upon Him by God that He has drawn all existences to the radiance of His signs. “He has no equal by which He may be known, no peer by which He may be described, no likeness by which He may be compared, no partner with whom He may be associated, nor any similitude by which He may be likened. Exalted is God far above all such comparisons, supremely glorified!”

In Him, nothing is seen but God, and indeed, all are devoted worshippers before Him. During this cycle, God has bestowed upon the Point of the Bayán His verses and clear evidences, making Him an impenetrable proof against all things. Even if all who dwell upon the earth were to gather, they could not produce a single verse comparable to those which God caused to flow from His tongue.

Any soul that contemplates these verses with certainty observes that they are beyond human capacity. These verses are exclusively from God, the One, the Absolute. God has caused His words to flow from the tongue of whomever He wills and will not cause them to flow except from the Point of Will (mashiyyat). He is the sender of all messengers and the revealer of all scriptures.

If this matter had been within human capacity, someone should have been able to produce verses comparable to the Qur’án during the 1,270 years from its revelation to the revelation of the Bayán. However, despite the loftiness of their power, all who attempted to extinguish the Word of God failed utterly.

Even today, if anyone examines the time from the initial revelation of the Bayán until now, they will surely observe that those who acknowledged the proof of its verses and proclaimed them to all were indeed the proofs (ḥujjaj) of God. Even if their proof had not been outwardly evident, their spiritual exaltation and insight were undeniable.

The lowest of the disciples of the late, exalted Sayyid—the Exalted One (Siyyid-i-A‘lá)—surpassed in wisdom and understanding the scholars and sages of the earth. Among those who have affirmed the proof of the verses, whether from this community or others, there has never been any doubt concerning their elevated piety.

Though this statement is made in recognition of the weakness of people’s comprehension, it remains true that the testimony of God outweighs that of all who are upon the earth. There is no doubt that the testimony of God is only made manifest through the testimony of one whom He has appointed as His proof.

The self-evident nature of the verses is sufficient as testimony, rendering all who dwell upon the earth powerless before them. These verses are a lasting proof from God until the Day of Resurrection. If anyone reflects on the manifestation of this Tree of Will, they will undoubtedly affirm the loftiness of the Cause of God. Consider that this revelation emanates from a soul only 24 years of age, who was devoid of any formal training in the sciences learned by others. Despite this, the verses are recited with such fluency and clarity, without contemplation or hesitation.

In just five hours, he composes a thousand verses in supplication, without the pen ceasing. Interpretations and profound scientific insights emerge from him, demonstrating exalted stations of understanding and oneness that surpass the grasp of all scholars and sages. All who encounter such works admit their inability to comprehend them fully.

There is no doubt that all of this originates from God. Scholars who have labored their entire lives in study and effort struggle to compose even a single line of eloquent Arabic, often concluding with words unworthy of mention. All of this is a proof intended for creation, for the Cause of God is too exalted and majestic to be known except through Him.

Indeed, it is through Him that others are known, not the reverse. By the essence of the one true God, whose existence is singular and eternal, the signs of this revelation are brighter than the light of the sun at midday. The effects of those who have been guided by Him, even if they ascend to the highest levels of knowledge and understanding, resemble the light of stars in the night compared to the brightness of His guidance.

May God forgive such comparisons. How can the ocean of eternity be grasped by the sea of contingency? How can the remembrance of the primordial be likened to the remembrance of limitations?

Glorified and exalted is God above all that is mentioned by earthly and heavenly allusions.

All that has been described pertains to the limited realms of creation. However, this is exactly how the argument unfolds in this Resurrection, just as God previously questioned through His own tongue: “Whose book is the Qur’án?” All the believers responded: “It is the Book of God.”

God then asked: “Is there any difference between the Furqán and the Bayán?” The hearts replied: “No, by God! All is from our Lord, and none will take heed except those endowed with insight.”

God then revealed: “That was My word through the tongue of Muhammad, the Messenger of God, peace be upon Him. This is My word through the tongue of the Essence of the Seven Letters, the Gate of God, peace be upon Him.”

Whoever believes in it has no refuge if they wish to remain steadfast in their faith except to believe in these verses. Otherwise, their essence will be rendered void, and their deeds will become as though they were nothing, unmentioned and forgotten.

God then revealed: *“O My creation! All of you, from the beginning of your lives to their end, strive with utmost effort to earn My good pleasure. If you act upon any secondary matter, it is because I have revealed it in My Book. If you believe in the Imáms of guidance or seek nearness to Me through visiting their graves, it is because their celestial status has been alluded to in the Qur’án. If you acknowledge the prophethood of Muhammad, the Messenger of God, it is because He is My Messenger. If you circumambulate around the Kaʿbah, it is because I have called it My house. If you revere the Qur’án, it is because it is My word.”*

Indeed, upon every soul—even if it belongs to the nation of Adam—whatever one does is based on their relationship to Me, as they perceive it within themselves. However, they remain veiled, holding false assumptions and failing to recognize the realities of subsequent manifestations of My Cause. There is nothing whose judgment does not return to this human form, which has been created by My command.

This form returns degree by degree until it reaches My Prophet. The prophethood of My Prophet is not established except through the Book revealed to Him and the proof granted to Him. Today, which is the Day of My Manifestation, I have appeared in My very self. This utterance is like the mention of the Kaʿbah, which I have called My House.

In reality, for My essence, there is neither a beginning nor an end, neither manifestation nor concealment. Today, whatever returns to this self, which recites My verses, returns to Me. Whatever does not return to Him does not return to Me. This is My manifestation in My very self and My concealment in My very essence, for this possible reality cannot exist in possibility itself. No station higher than this can be conceived in the Bayán.

How greatly veiled you are, O people, imagining that all your actions in your respective positions are for My good pleasure. Yet the verse that signifies Me and the signs of My power, whose treasures reside in His innate being, are recited by My permission. Despite this, you have confined Him unjustly to a mountain that none of its inhabitants is worthy of mention. Before Him, who is with Me, there exists none but a single soul, one of the Living Letters of My Book. Before Him, who stands in My presence, My hand bears witness, and no single lamp of light suffices as proof. However, in the positions reached through the progression of degrees, numerous lamps shine brightly. All upon the earth, created for Him, are sustained by His radiance, yet remain veiled from Him to the extent of a single lamp.

On this day, I bear witness to My creation, and apart from My testimony, nothing holds any value before Me. No paradise is greater for My creation than being in the presence of My very self and believing in My verses. Similarly, no fire is more severe than the veiling of these souls from the Manifestation of My self and their rejection of My verses.

You claim to act on My behalf, yet how does this benefit you? Do you not see My verses confirming what you previously claimed in My Book? Even now, you feel no shame, despite witnessing that My Book is firmly established and all who believe in it believe in Me. Soon, you will see that your pride will be in your faith in these verses. Yet today, what benefits your souls is proclaiming belief in what does not benefit you and veils you from My cause, bringing harm to yourselves.

No harm has reached or will reach the Manifestation of My self. Whatever harm has occurred or will occur returns to your own souls. Show compassion for yourselves, and do not ascend in the air of imagined satisfaction of My will while veiling yourselves from the truth of My good pleasure.

My good pleasure is manifest through the proof by which the religion of all is established. Yet, you remain veiled from it, even as you associate yourselves with the Qur’án. By My sanctified essence, no paradise for this creation is loftier than the manifestation.

There is no paradise greater than union with Me and My verses, and no fire more severe than being veiled from Me and My verses. If you claim that your inability is not evident to you, then journey throughout the east and west of the earth. Yet, this statement is meaningless, for today the truth of all upon the earth is connected to the Dispensation of Islam.

If the eloquent ones of this Dispensation are unable to produce the like of these verses, it is evidence that all are powerless. If they claim they are not powerless, why do they not produce a verse similar to My verses, born of innate reality rather than acquired knowledge or theft?

In every age, before the truth, even those like the sorcerers of Moses’ time demonstrated what was within their capacity. Praise be to God that, from the time of My manifestation to today, even such demonstrations have not appeared from the scholars of this Dispensation. They falsely claim to ascend toward the loftiness of God’s satisfaction while remaining veiled from the true Manifestation of His power.

This alone suffices as the abasement of the scholars of Islam. They claim knowledge of Islam and promote its teachings while veiling themselves from Him whose word establishes Islam. If they were merely content with their own veiling and refrained from wronging others or judging contrary to what was revealed in the Qur’án, their fate would still be the fire of their own deeds.

However, they have worsened their condition and that of those who regard them as scholars of Islam. Indeed, whoever is veiled from the manifestation of God faces their own punishment. If they were to reflect upon the verses of God, they would observe their own incapacity. In that moment, neither rulership nor Islam and those under its shadow would not have been content with veiling themselves from the truth. The pride of all lies in following the truth. If their actions had not been ambiguous to themselves, matters would not have reached this point. There is no doubt that God will manifest His truth to all through His proof, as He does even today.

If anyone who associates themselves with Islam—whether from among those in positions of authority or those considered scholars—wishes to affirm the proof of these verses, it would be achieved in less than the blink of an eye. If they possess power, they could summon all the scholars and say to them, “Through your judgments, you have caused veiling from the one who possesses the verses.”

The matter can only take one of two forms: either they themselves have brought forth a book and its verses are present, or they have not. If they have not, this verse, written here, is sufficient:

“Glorified are You, O God! You are the Sovereign of sovereigns. You bestow sovereignty upon whomever You will and remove it from whomever You will. You exalt whomever You will and abase whomever You will. You grant victory to whomever You will and forsake whomever You will. You enrich whomever You will and impoverish whomever You will. You manifest whomever You will over whomever You will. In Your grasp is the dominion of all things. You create what You will by Your command. Verily, You are all-knowing, omnipotent, and powerful.”

Speak in the manner He has spoken, naturally and innately. Write in the manner He has written, without pause or hesitation. If you cannot, it is proof that your deeds have been carried out without truth, and the bearer of these verses is the Truth, sent from God, and there is no doubt that God has revealed these verses upon him just as He revealed upon the Messenger of God. Today, the amount of verses resembling these totals over a hundred thousand verses, in addition to his scrolls of supplications and his scientific and wisdom-filled compositions.

In just five hours, a thousand verses emanate from him, or as quickly as a scribe is able to transcribe them. He recites the verses of God. This makes it possible to estimate that, had his works been freely disseminated from the beginning of the manifestation until today, an unimaginable quantity of works would have been spread among the people.

If you claim that these verses are not sufficient proofs in themselves, consider the Qur’án. Did God, in proving the prophethood of the Messenger of God—may God’s blessings and peace be upon Him and His family—use anything other than His verses as proof? Reflect upon this.

God has revealed:

“None disputes concerning the signs of God except those who disbelieve, so do not let their movement through the land deceive you. Those before them, like the people of Noah, rejected the truth, and every nation sought to seize their messenger. They disputed with falsehood to invalidate the truth, but I seized them, and how severe was My punishment! Thus, the decree of your Lord is fulfilled upon those who disbelieve, that they are the companions of the Fire.”

In affirming the sufficiency of the Book, God has revealed:

“Is it not enough for them that We have sent down to you the Book, recited to them? Indeed, in that is a mercy and a reminder for a people who believe.”

When God Himself testifies to the sufficiency of the Book through its own verses, how can anyone claim otherwise? One cannot deny the sufficiency of the Book as proof. If someone repeats what the first objectors said, their stance falls into one of two categories: either their intent is to reject the truth outright—which brings them no benefit, as God has revealed:

“Even if they see every sign, they will not believe in it.”

And elsewhere:

“Indeed, those upon whom the decree of your Lord has been fulfilled will not believe, even if every sign comes to them, until they see the painful punishment.”

Alternatively, their intent may be to act cautiously in matters of religion. If this is the case, the understanding is straightforward:

“In what discourse, after God and His signs, will they believe?”

They can either present themselves and inquire about their concerns in the manner of the verses, listening directly to what is recited—verses free from contemplation, formulation, or synthesis—or they can send someone to sit briefly in His presence, record what is recited from the verses of God, and reflect on them. They would then realize that these words are not the product of thought, combination, or contrivance.

If such a process were possible, it would have occurred with the Qur’án from the beginning of Islam until today. Similarly, since the onset of this Cause until now, no one has been able to produce anything comparable through such means. If objections are raised about the Arabic grammar or pronunciation within the recitation, such criticisms are invalid. This is because grammatical rules are derived from the verses themselves, not the other way around. There is no doubt that the bearer of the verses disclaims these rules and the associated knowledge for himself.

In truth, the lack of adherence to these rules, while presenting verses of this nature and such words, holds no bearing for those of understanding (ulú’l-albáb). There is no greater accomplishment than understanding the Book of God, for the purpose of knowledge is to comprehend His Book. The Tree upon which the Book of God is revealed does not require knowledge of these sciences. Rather, all grammatical rules and expressions are derived from what God has revealed and are established upon it.

Many individuals possess extensive knowledge of these sciences, yet their faith in the verses of God is firmly established. This is because the purpose of knowledge is to understand the commands of God and follow His good pleasure, not to remain distant from them. If these sciences themselves bore fruit, the learned ones of Arabia would have surpassed the non-Arabs in their spiritual station. However, true honor lies not in these sciences but in the good pleasure of God, knowledge of His oneness, and abiding in the shadow of obedience to Him and satisfaction with Him.

There is no doubt that most actions performed between individuals and God are intended to seek His good pleasure. Yet, few truly comprehend His good pleasure unless they discern the pleasure of His proof. Today, the good pleasure of God is inseparable from the good pleasure of His proof and those who dwell under His shadow. Even though others may consider themselves rightly guided, only what God testifies to remains enduring. The deeds of those who do not follow the command of God will perish.

Just as the rejection of the Qur’án by certain figures—such as Christian monks and the eloquent of the Arabs—was remembered in the early days of Islam, so too will the veiling of people today be remembered. Today, there is no action more beneficial for a servant than to examine the verses of the Bayán with fairness, observing the truth of the truth with absolute certainty. Through this, they may recognize the manifestation of meeting with Him is the meeting with God, and His good pleasure is the good pleasure of God. None should remain veiled, for all were created for this purpose, as God has revealed:

“It is God who raised the heavens without pillars you see, then established Himself upon the Throne. He subjected the sun and the moon, each running for a specified term. He manages the affair, explains the signs, so that you may attain certainty in the meeting with your Lord.”

There is no doubt that any mirror turning toward the sun becomes illuminated by it. Without this, the sun itself rises and sets without affecting the mirror. The honor of all creation lies in attaining the fruit of their existence: the meeting with God and belief in His verses. Without this, the very existence of a thing becomes void. This is the same tree that planted the Qur’án within the hearts of the people for the sake of today. Today, all take pride and exalt themselves in relation to it and act accordingly.

This is the meaning of “There is no power and no strength except in God” in the realm of divine legislation. If they were to remove the unfounded claims of association with Him, they would not possess even the strength of a fly. This abasement alone is sufficient for those who are veiled, as they claim association with Him yet act as they do. Instead of supporting Him as the fruit of their existence and His victory today, they neither support Him nor even accept being neutral. Were they content with neutrality, this Tree would not have been confined to this mountain.

God suffices as the ultimate judge over all His servants. He will judge with justice, and His judgment is manifest in these very words. This judgment will distinguish, until the Day of Resurrection, between those who turn toward Him and those who do not. All matters of divine decree He is the best of helpers, the best of protectors, the best of reckoners, and the best of judges.

Gate 2 (Understanding and Interpreting the Bayan)

1 None can encompass the knowledge of what God has revealed in the Bayán except those whom God wills.

2 The essence of this gate is that no one can fully comprehend what God has revealed in the Bayán except Him Whom God shall make manifest or those to whom He grants knowledge.

3 This resembles the tree from which the Bayán has sprung. Even if all the oceans of the heavens and the earth were turned into ink, all things became pens, and all souls were made to record, they could not interpret a single letter of the Bayán as it truly is.

4 God has not given any letter of the Bayán a beginning or an end.

5 None is permitted to interpret what God has revealed in the Bayán except the Letters of ʿIlliyyīn under the shadow of Him Whom God shall make manifest and the Letters of the Living. All other letters beneath ʿIlliyyīn belong to the gates of the fire.

6 The Letters of ʿIlliyyīn will be gathered under His shadow, while all other letters will be gathered under the shadow of negation. The past is as the future, and there is no change in the decree of God, just as the “before” of the past is as the “after” of the future.

7 The Qur’án comprises 114 surahs, with every six surahs corresponding to the exalted station of each letter of Bismilláh al-Raḥmán al-Raḥím (“In the name of God, the Most Merciful, the Most Compassionate”). The first six surahs are associated with the Bá’, and the last six surahs are associated with the Mím.

8 All the Letters of ʿIlliyyīn are connected to the manifestations of the 19, while the gates of the fire are connected to the First Gate. Similarly, all the gates of paradise return to the First Gate. Ultimately, everything is encompassed in the phrase:

“There is no God but God.”

9 All that lies beneath the Letters of ʿIlliyyīn is gathered under negation, while all that pertains to the Letters of ʿIlliyyīn is gathered under affirmation. All the Letters beneath ʿIlliyyīn in the Qur’án are subsumed under the shadow of the First Gate of the fire and pass away.

10 In contrast, all the Letters of ʿIlliyyīn in the Qur’án remain under the shadow of the Word of Affirmation. “Thus does God enrich whomsoever He wills and preserve whomsoever He desires. Verily, He is powerful, mighty, and capable.”

11 It is impermissible to interpret the Bayán except through what has been interpreted by its Tree. All the names of His goodness are manifest in the radiance of the hearts of His believers. Likewise, all the letters beneath His ʿIlliyyīn are reflected in the realities of those who are not believers in Him.

Eternally, the Bayán is like the human soul, alive, with all its Letters of Light and Fire apparent in the horizons and within the souls. Today, anyone wishing to discern can do so, as this is the Day of the Manifestation of God, the Mighty. However, after the Tree is lifted, no one will have the capacity to discern the true reality except according to the apparent judgments of those who remain within the bounds of God.

Whoever adheres to these bounds belongs to the Letters of ʿIlliyyīn, while whoever transgresses them is beneath them—unless God, through His manifestation on the Day of Resurrection, resolves this creation.

At that time, the judgments of the Point of the Bayán at its final stage will reflect the judgments of its initial reality. Whoever believes in it belongs to the Letters of ʿIlliyyīn, while whoever does not believe in it is beneath them. God will distinguish between them with justice, for He is the best of judges.

The matter will reach the point where no mention of the Letters beneath ʿIlliyyīn remains except in the Book. That same Tree of Negation will recognize its own negation in comparison to the Letters of ʿIlliyyīn and, unknowingly, curse itself until the sun of truth rises again.

At that time, their lack of faith will become evident, just as all who have witnessed this Resurrection have observed this matter with certainty. Although they claim today to believe in God and the verses of the Qur’án, the Tree of Reality, upon which the Qur’án descended, resides in this mountain with a single soul.

In the appearance of the Sun of Truth, realities are unveiled, and veils are removed. Those souls who never conceived anything less than the good pleasure of God have given judgments contrary to divine satisfaction—judgments that the pen hesitates to record—while the true pleasure of God is only revealed through the good pleasure of His Manifestation.

“Take heed, O people of insight, and guard yourselves against disobeying the command of God.”

Gate 3 (Two Proofs: The Verses and the Manifestation)

The Third Gate of the One, the Second: This pertains to the truth that within the Bayán lies the decree for all things.

The essence of this gate is that God has established two proofs upon all people: the verses of God and the soul upon whom these verses are revealed. The first proof is an enduring and apparent one, lasting until the Day of Resurrection. The second proof is manifest until the time of His concealment, at which point it becomes a hidden proof over all things, unknown to anyone.

For Him, there are witnesses who bear testimony from the moment of His concealment. These witnesses are superior to the enduring proof, which is the Bayán. They act as proof through His word, which He reveals until the Day of His Manifestation.

If, at the time of His manifestation, they become veiled from the one who has made them proofs, their condition will resemble the current scholars who, despite the words of one of the Imáms, peace be upon them—“Look to those who transmit our traditions.” They are regarded as leaders before the ruler and associate themselves with names unworthy of their station. If they were truthful in their words, they would not have veiled themselves from the one whose word establishes divine authority and prophethood. Rather, when they observed that the manifestation of truth conflicted with their position—based on the claims they had made and the judgments they had rendered—they issued decrees against God. Yet, in the Qur’an, God has not revealed anything more grievous than the one who turns away from the signs of God after hearing them.

There is no doubt that the signs of God are the radiant verses emanating from this tree. This is because the Essence of the Everlasting, from eternity to eternity, remains constant and unchanging. His signs manifest through His primal will, in which nothing is seen except God alone. Though today they do not pay attention to the signs of God, soon they will extol these signs with the utmost reverence, offering interpretations as though they were pure gold of a thousand measures, and they will boast of them, claiming a connection to God.

For instance, the Qur’an, revealed over twenty-three years, found no one during that time to record its original form. It was only the Commander of the Faithful, upon him be peace, who inscribed it upon the shoulder blade of a sheep and other available materials, as mentioned in the narration of the Cloak. Today, we observe innumerable copies of the Qur’an being written, ranging in value from one thousand to a hundred thousand gold coins. Printed editions are now sold at such high prices, accessible to most people. This illustrates the extent of human limits before God, leaving no doubt that God has revealed the details of all things with the utmost clarity through the enduring proof. Whoever claims that there is anything whose ruling, as it is and as it stands, is not mentioned in the Bayán has certainly not believed with unwavering certainty. Everything falls into one of two categories: it is either mentioned in the category of negation or in the category of affirmation. That which is detested pertains to the former, and that which is beloved by God pertains to the latter. Every name lower than the truth is mentioned in the first category, and every name of the truth is mentioned in the second.

This is the ink of the understanding of all things in the Bayán. Whoever bears witness to this will testify that nothing has been neglected, and God encompasses all things. There is no matter but that for the silent Book, God has ordained a speaking Book. Neither exists without the other, and whoever does not stray beyond the bounds of the silent Book, it is as though they adhere to the speaking Book. The speaking Book is He whom God will make manifest, and all things return to Him. If no one transgresses the bounds of the Bayán, such a person is a servant who has obeyed, and whoever is with Him is a witness over it before His appearance. However, when He appears, faith in all who claim faith will be severed, except for those who believe in Him. When faith is severed, how can testimony remain for those who were witnesses? Testimony is a branch of faith.

Therefore, fear God, O witnesses, and do not judge God, your Lord, with the same judgment passed by those who were witnesses in relation to the Qur’an concerning Me. Indeed, whoever judges Me has judged God, their Lord. These have not even a mustard seed of goodness in the sight of God, and such are the transgressors.

Gate 4 (Letters of the Most High and Those Below Them)

From the second unity in the Bayán, concerning the mention of the letters of the Most High and those below them, the summary of this chapter is as follows: No letter has God revealed without assigning to it a spirit connected to it. This is why the believer is gladdened by the mention of paradise and the pleasure of God, and saddened by the mention of fire and that which is beneath God’s satisfaction, such that it is as though the former brings delight and the latter causes torment.

All words revealed by God in the Bayán fall into one of two categories: either they are the words of the Most High or those below them. The spirits of the words of the Most High reside in paradise, while the spirits of those below them dwell in the fire. All letters below the Most High refer to “no god,” and all the letters of the Most High refer to “but God.” Just as the origin of all letters below the Most High begins with this phrase, the origin of all the letters of the Most High begins with that phrase which has eternally been in the exalted paradise. The former fades into insignificance in the lowest depths, while the latter rises in the highest paradise.

For example, if one observes the beginning of the tree of the Qur’an today, they will surely witness how the five letters of negation—first, second, third, fourth, and fifth—have faded into insignificance in the lowest depths, while the five letters denoting affirmation—Muhammad, `Ali, Fatimah, Hasan, and Husayn—have risen in the highest paradise. The five letters of fire, when their letters are multiplied, become nineteen, as God has revealed: “Over it are nineteen.” Thus, these five letters are names, when multiplied, result in the number one, just as all letters below the Most High pertain to this word, while all the letters of the Most High pertain to the word of affirmation. God created the realm of negation and decreed for it the fire, and He created the realm of affirmation and decreed for it paradise. This is because negation does not signify Him, while affirmation signifies Him. This pertains to the creation of negation and affirmation; their recording corresponds to their creation.

On the Day of Resurrection, all that branched out from the word of negation returns to the word of negation, and all the letters below the Most High, along with their associated spirits, are gathered under this word. Similarly, all that branched out from the word of affirmation on the Day of Resurrection returns to the word of affirmation, and all the letters of the Most High, along with their associated spirits, are gathered under it. Whoever dwells in negation resides in God’s fire until the Day of Him Whom God will make manifest, and whoever resides under the shadow of affirmation abides in God’s paradise until the Day of Him Whom God will make manifest.

The exaltation of the servant lies in reflecting upon the branching of these two words, observing how one diminishes endlessly while the other ascends endlessly. God’s proof applies equally to both, for the signs of God are presented to both. The manifestations of negation, having rejected them, were negated, while the manifestations of affirmation accepted.

No fire is more intense than the manifestation of the word of negation, and no paradise is greater than the manifestation of affirmation. In the first case, the letters below the Most High revolve around it, and in the latter, the letters of the Most High revolve around it, until all return on the Day of Him Whom God will make manifest. If they turn towards Him, they belong to the Most High, and if not, they belong to that which is beneath it. Blessed is the one who clings to the cord of God and places their trust in their Lord, for they shall not enter the fire but shall surely enter paradise by the permission of their Lord. Truly, this is the supreme bounty.

For this reason, when the servant recites the letters of the Most High, they find tranquility, as the spirits of those letters connect with them. This is the highest paradise of those who seek refuge, the sanctified, those who glorify, magnify, and exalt. Whenever the servant mentions the letters beneath the Most High, they desire that God’s justice descend upon them, for their spirits connect with those letters. In such moments, one must seek refuge in God, exalted be His mention, to be safeguarded from their spirits.

On the Day of Resurrection, all whom God promised paradise in the Qur’an return to the tree of His love. This is the loftiest station of the paradise of those who attain God’s pleasure and are delighted by their acknowledgment of His oneness. Conversely, those whom God promised the fire are returned to the word of negation, where they are tormented within that negation. No torment is greater than being veiled from God and believing in anything but Him, and no paradise is greater than belief in God and His signs.

Whenever a discerning observer reflects, they will see how the people of paradise hasten to enter it, even though their sustenance was but the leaves of trees. Meanwhile, the people of the fire enter the fire willingly, deriving benefits from the word of negation, which they boast about and through which they are tormented, though they are unaware. As God has revealed: “They consume fire in their bellies.” In this way, the letters below the Most High return to their own spirits, while the letters of the Most High return to their own spirits.

No soul exists but that when they mention the letters of the Most High, the spirits of the angels associated with those letters observe them and send blessings upon them from God. Conversely, when mentioning the letters below the Most High, if done out of love for them, the spirits of the demons of fire observe them. If they do not seek refuge in God, those influences will affect them, even if only as passing thoughts. However, if they seek God’s refuge and request His wrath upon those influences, no harm can reach them, not even equivalent to a mustard seed in religious detriment.

It is as though I see the letters of negation seeking refuge from negation at the appearance of Him Whom God will make manifest, though they themselves are the essence of that negation. At that time, they will find no refuge from their own fire except in Him Whom God will make manifest. When a servant says, “I seek refuge in God,” if they are not within the religion of the Bayán, they will not be shielded from the fire. Indeed, they do not utter this phrase except by entering the religion, just as those who have entered the faith.

Seeking refuge in God is, in essence, seeking refuge in His proof. Whoever believed in Muhammad was safeguarded from God’s fire because they sought refuge in Him. Even the letters of fire utter the phrase “I seek refuge in God,” but it does not benefit them, for they do not seek refuge in His proof. This is because God revealed in the Qur’an: “And whoever believes in God,” pairing it with the phrase that follows. Yet, they recite the phrase itself without understanding its implication.

In the early days of Islam, the interpretation of this phrase referred to the second figure, even though the entirety of the Qur’an was recited. At the time of the manifestation of the sign of divinity, it was the Commander of the Faithful, upon him be peace. Had they sought refuge in Him, they would have been saved from the succeeding word. Thus, all, until the Day of Him Whom God will make manifest, seek refuge in God and the Point of the Bayán. However, this brings no benefit to them today, for seeking refuge in God on that day means seeking refuge in Him. Seeking refuge in the Point of the Bayán is seeking refuge in Him.

From the beginning of the manifestation of this tree, all have been saying “I seek refuge in God,” yet they reside in the fire, except those whom God has willed, who have recognized the manifestation of this Name. Those who sought refuge in Him were safeguarded from the pure fire. Otherwise, countless souls utter this phrase daily, yet it offers no salvation for them. This is because God has paired seeking refuge in Him with seeking refuge in His Messenger, and seeking refuge in His Messenger with seeking refuge in His successors, and seeking refuge in His successors with seeking refuge in the gates of His successors. The first benefits none except through the last, nor does the outward avail except through the inward, for seeking refuge in the Messenger is identical to seeking refuge in God, and seeking refuge in the Imams is identical to seeking refuge in the Messenger.

And seeking refuge in the gates is identical to seeking refuge in the guardians. Whoever enters the Bayán today is safeguarded from the fire, just as the letters of the Alif were not safeguarded from the fire until they entered the letters of the Qur’an. The letters of the Bayán, until the Day of Him Whom God will make manifest, reside in the Most High in paradise, while those below the Most High remain in their respective stations. On that day, whoever enters His Book will be saved from the fire; otherwise, remaining in the Bayán will yield no benefit, just as remaining in the Alif after the revelation of the Qur’an brought no benefit, nor did remaining in the Qur’an after the revelation of the Bayán.

Until God wills otherwise, the Most High ascends endlessly in its loftiest heights, while those below are cast into the utmost depths of nonexistence. Blessed is the one who nourishes their heart with the letters of the Most High and, when mentioning what is below them, seeks refuge in God, their Lord, for surely He will protect them. It is inevitable that these will be mentioned, yet their mention will not harm those who recite them, just as the believers in the Qur’an mentioned those who had received the Book before them. Thus, God distinguishes the signs so that you may attain certainty in His signs.

Gate 5 (Every Name Pertains to Him Whom God Will Make Manifest)

The fifth chapter of the second unity states that every good name revealed by God in the Bayán primarily refers to Him Whom God will make manifest in its truest essence. Similarly, every evil name revealed by God in the Bayán refers, in its truest essence, to those who represent the word of negation in that day.

The summary of this chapter is that every name of any matter revealed in the Bayán pertains to Him Whom God will make manifest in its primary truth and, secondarily, to the first who believes in Him, extending to the final limit of existence. This is similar to the mention of the earth. When the term “earth” is mentioned, it primarily refers to His own essence, gradually descending until it reaches the physical earth associated with Him, which is His dwelling place, regarded as the loftiest chamber of paradise in the Book of God. Similarly, every lesser name of goodness revealed pertains, in its primary essence, to the tree that stands in opposition to negation. If the term “earth” is mentioned in relation to those below the Most High, it refers first to His own essence, gradually descending until it reaches the physical earth that is His dwelling place, which constitutes the ultimate end of the fire in the realm of fire—even if He is above the throne of majesty.

Likewise, every mention of goodness in the Qur’an primarily refers to the Messenger of God in its truest essence. Every mention of lesser goodness pertains to the first one who stood in opposition to the initial affirmation. If the term “earth of the Most High” is mentioned, it refers to His own essence, descending until it reaches the physical earth, which is the resting place of His body. All matters return to the Qa’im of the Family of Muhammad, upon Him be peace. All mentions of goodness in the Qur’an primarily pertain to Him, just as in the Bayán, they have been explained as referring to Him Whom God will make manifest.

Every mention of lesser goodness in the Qur’an, even if it involves the mention of “earth,” refers to the earth of the essence of the first who did not turn towards Him. What is true in the Qur’an is likewise firmly established in the Bayán before God. Every name of goodness in God’s knowledge pertains, in its primary essence, to the Point of Will, while those below it refer to the one who did not accept it. Just as every mention of “earth” in existence today refers to the Point of the Bayán.

The spirit descends from the earth of the spirit to the earth of the self, from the earth of the self to the earth of the body, and from the earth of the body to all things, approaching closer and closer until it reaches that earth above the mountain, a third of which is marked with “Sh” in four parts. This is the essence of all earthly terrains at that time, and the position changes according to the change in the matter until it stabilizes in that which does not change.

Thus, under the shadow of the Most High, letter corresponds to letter, and point corresponds to point. This is the highest earth of Ridván, and that is the lowest earth of the fire. I seek refuge in God from that which He does not love, and I ask God concerning all that He encompasses, for He is bountiful and generous.

How often have the names of goodness in the Qur’an been manifest, rank by rank, from the Messenger of God to each of His successors! Similarly, this pattern applies to those below the Most High, until it reaches the loftiest heights of the earth of paradise at the dwelling of the martyrdom of the Master of Martyrs, and the lowest depths of fire at the dwelling of the sovereignty of the self that opposes Him. This is the decree with God, and it applies similarly in the appearance of every one of the proofs of God.

Today, all names of goodness in their primary reality are encompassed in the essence of the Point, even the mention of the earth as exemplified. In their secondary reality, they are manifest in the letter “S,” continuing until the ultimate limit of existence. So fear God, O people, all of you.

Gate 6 (The Bayan Is the Balance Until the Day of Resurrection)

The sixth chapter of the second unity discusses how the Bayán is the balance of truth from God until the Day of Him Whom God will make manifest. Whoever adheres to it is in light, and whoever turns away from it is in fire.

The summary of this chapter is that the Bayán is the balance of truth until the Day of Resurrection, which is the Day of Him Whom God will make manifest. Whoever acts in accordance with what is revealed with what is revealed in the Bayán is in paradise and under the shadow of steadfastness, and the letters of the Most High will be gathered before God. Whoever deviates, even by the measure of a mustard seed, will be in the fire and gathered under the shadow of negation. This truth is also evident in the Qur’an, where God has revealed on multiple occasions that whoever judges by other than what God has revealed is a disbeliever.

The implications of this word and its consequences are clear: whoever transgresses the decree of God is subject to His judgment. How much greater is the transgression when directed at the very Manifestation of God after He has revealed, “I have not created jinn and humankind except that they may worship Me.” There is no doubt that obedience is not accepted unless it is obedience to the proof of God. Indeed, actions performed in opposition to the People of the House are mentioned before God, yet today, many claim that they had no worship and that their deeds bear no fruit. Similarly, those outside the Shi’a sect, though they act according to the Qur’an, their deeds are nullified before God due to their deviation from divine authority.

Today, few act in accordance with the balance of the Qur’an; in fact, such individuals are rarely seen, except by the will of God. Even if someone does adhere to it but does not enter the balance of the Bayán, their piety will bear no fruit, just as the piety of the monks of the Alif bore no fruit, despite their adherence to the balance during the time of the Manifestation of the Messenger of God. Had they acted according to the balance of the Qur’an, such judgments regarding the tree of truth would not have been made.

The heavens nearly split apart, the earth almost tears asunder, and the mountains nearly crumble from this. The hearts of these individuals are harder than these mountains and remain unaffected. There is no paradise greater or higher in the sight of God than being in His good pleasure. Praise be to Him, for today this bounty is exclusive to the people of the Bayán. Hereafter, whoever does not transgress its bounds will remain in this bounty until the Day of Him Whom God will make manifest. But should someone, God forbid, deviate, they have wronged none but themselves, for God is self-sufficient above all the worlds.

At the beginning of His manifestation, all of the Bayán is obedience to Him, and nothing else. Similarly, all religion during the Day of Alif, at the appearance of the Messenger of God, consisted of following Him, not merely adhering to the balance of their own understanding. For at that time, judgment against those who clung only to the balance of their past was issued. “Whoever is guided, it is for their own soul, and whoever veils themselves, it is against it. God is self-sufficient above all the worlds.”

Gate 7 (The Appearance of the Tree of Truth)

The seventh chapter of the second unity discusses the meaning of the Day of Resurrection. The summary of this chapter is that the Day of Resurrection refers to the Day of the appearance of the Tree of Truth. It is evident that none among the Shi’a has understood the Day of Resurrection; rather, all have imagined a concept that has no reality before God.

According to God and the understanding of the people of truth, the meaning of the Day of Resurrection is the period from the appearance of the Tree of Truth in any era until its setting. For example, the time from the Day of the mission of Jesus until His ascension was the Resurrection of Moses, during which the manifestation of God appeared in that era in the form of that Truth. During that time, everyone who believed in Moses was judged according to their own word, and whoever disbelieved was recompensed according to their own word, for what God testified in that era was what God testified in the Gospel.

From the time of the mission of the Messenger of God, may blessings and peace be upon Him and His family, until His ascension, it was the Resurrection of Jesus. The Tree of Truth appeared in the form of Muhammad, and He rewarded those who believed in Jesus and punished, according to His word, those who did not believe in Him. From the appearance of the Tree of the Bayán until its setting, it is the Resurrection of the Messenger of God, as God promised in the Qur’an.

The beginning of that day is calculated to be two hours and eleven minutes after the night of the fifth of Jumada al-Awwal in the year 1260, (May 23, 1844) which corresponds to the year 1270 of the mission. This marks the beginning of the Day of Resurrection for the Qur’an, which continues until the setting of the Tree of Truth. For anything to reach its Resurrection, it must first attain its station of perfection. The perfection of the religion of Islam concluded at the beginning of this appearance, and from that moment until its setting, the fruits of the Tree of Islam will be revealed.

The Resurrection of the Bayán will occur with the appearance of Him Whom God will make manifest, for today the Bayán is in its embryonic stage. At the beginning of His appearance, the ultimate perfection of the Bayán will be revealed, manifesting the fruits of the trees planted in it. Just as the appearance of the Qa’im of the Family of Muhammad mirrors the appearance of the Messenger of God, it does not occur except to gather the fruits of Islam from the Qur’anic verses planted in the hearts of the people.

The gathering of the fruits of Islam is nothing other than belief in Him and acknowledgment of Him. Yet today, the opposite has occurred, for during the zenith of Islam, He has appeared, and all proclaim Islam relative to Him. However, they exile Him unjustly to the mountain of Maku, even though in the Qur’an, God has promised all of creation the Day of Resurrection, for it is the day when all will be presented before God, which is to be presented before the Tree of Truth. All will attain the meeting with God, which is the meeting with Him, for presentation to the Most Sacred Essence is impossible, and direct encounter with Him is unimaginable. Whatever pertains to the presentation or meeting is related to the Primary Tree.

God has made clay His dwelling place, such that whoever on the Day of Resurrection is presented before the Tree of Truth and affirms this presentation will not be distant from encountering Him. Even a moment from the Day of Resurrection surpasses in value all the years that precede it, for the fruits of those years are manifested on the Day of Resurrection. Just as the fruits of 1,270 years of Islam became evident from the beginning of this manifestation until the end of this manifestation—which is the initial setting of the Sun of Truth—they will be fully revealed.

From the beginning of this manifestation to the appearance of Him Whom God will make manifest, the fruits of this cycle will pertain to another Resurrection, which will occur with His appearance. O people of the Bayán, have mercy on yourselves and do not nullify the length of your nights on the Day of Resurrection, as those veiled by the Qur’an have done. They prided themselves on Islam for 1,270 years, yet on the day when the fruits are gathered, which is the Day of Resurrection, judgment was rendered against them as being outside Islam, and they were invalidated by this very judgment until the next Resurrection.

How many souls from the beginning of their lives endured hardships and struggled for the pleasure of God, only to be dreaming while asleep and took pride in their dreams. Now, the Manifestation of God has appeared, clearer than any previous manifestation, with evident signs by which the religion of Islam is established. Presentation before God cannot occur unless the fruits of one’s faith are manifested in their rightful place, nor can creation fulfill its purpose if it does not rise to its intended station. Yet, they issue judgments against those who turn to God night and day, declaring, “You alone do we worship.” Even if such individuals are content with this, it does not satisfy them, as they seek to bring sorrow to the friends of the Truth.

O people of the Bayán, do not act as the people of the Qur’an did, invalidating the fruits of your nights. If you, who believe in the Bayán, declare at the appearance of His signs, “God is our Lord, and we associate nothing with Him. This is what God has promised us of the Manifestation of His Self, and we call upon nothing besides Him,” and if you obey Him in what He commands, you will have manifested the fruit of the Bayán. Otherwise, you are unworthy of mention before God.

Have mercy on yourselves; if you do not assist the Manifestation of Lordship, do not grieve Him. When He appears, creation will revert to a state like the one in which I now appear. Yet, it has not even crossed your hearts, apart from your faith, to hasten in responding to God and affirming His signs. For it is He Whom God will make manifest, whose words you must affirm. Do not veil yourselves from your Beloved in any matter, for if a decree is issued from His word, it will remain until the Day of Resurrection. In that Day, the people of paradise will enjoy their bliss in paradise, and the people of the fire will be tormented in the fire. Now that it is the Day of Resurrection, the place of judgment is this mountain. All act as they think pleases Him, yet they accept upon Him what they would not accept upon themselves.

If you were to make a covenant with your Lord to not accept for anyone what you do not accept for yourselves, perhaps in the next Resurrection, even if you do not attain the meeting with God, you would not have caused sorrow to His signs. The benefit of all those who follow the Bayán depends on your refraining from harming Him, though I know you will not abstain. Just as I, in this Resurrection, refrained from benefiting the followers of the Qur’an, you did not refrain from bringing harm.

No fire is more intense for you in the sight of God than to turn to me day and night in worship of God and then judge me in ways you would not accept for yourselves. But God will judge between me and you with justice, for He is the best of judges.

Gate 8 (Death Has Infinite Meanings)

The eighth chapter of the second unity explains the reality of death and affirms its truth. The summary of this chapter is that death has infinite meanings in the sight of God, meanings that only He can encompass. One of these meanings in common understanding is the physical death perceived by all, which occurs at the moment the human soul is taken. Whatever is considered “death” in the sight of God is truth, and all who are accountable are obligated to acknowledge this.

It is true, not merely in the sense of the physical death understood by the people, but rather as death before the manifestation of the Tree of Truth, which pertains to what is beyond. This death is only realized in five stages: through the words “There is no God but He,” “There is no God but I,” “There is no God but God,” “There is no God but You,” or “There is no God but the One in whom all are assured.”

The essence of death is that, at the moment of the manifestation of the Tree of Unity, represented by these five stages, all become “dead” by negating negation and affirming affirmation. To fully expound on this subtle mystery, which encompasses the seas of the heavens, the earth, and all that lies between them, would exceed the capacity of any ink or enumeration.

The core of the matter is this: whoever’s will aligns entirely with the will of Him Whom God will make manifest, whose intent is none other than His intent, whose measure is His measure, whose decree is His decree, whose permission is His permission, whose term is His term, and whose Book is His Book—such a person truly comprehends death. For His will is the essence of God’s will, His intent the essence of God’s intent, His measure the essence of God’s measure, His decree the essence of God’s decree, His permission the essence of God’s permission, His term the essence of God’s term, and His Book the essence of God’s Book.

Thus, in the Point of the Bayán, whoever “died” testified to the truth of death. Otherwise, no benefit accrued to them from what they recited in the Qur’an or supplications. How many have declared, “Death is true,” yet their will deviated from His will, rendering them invalidated and exposing their false claims before God! This continues until the stage of the Book is reached, so that His Book, which was the very essence of the Book of God, was revealed to those who considered themselves the most learned of their time. Yet the pen is ashamed to record what they did, even though they would proclaim day and night that “death is true” and would act according to the Book prior to His, outwardly manifesting Islam and expending their knowledge. They claimed for themselves the rights God had ordained in the Qur’an for Him, though their own souls were not lawful for them, for they did not act out of faith in God. This is the fruit of knowledge without action in the Book of God.

Had they understood death, they would not have deviated from their own acknowledgment, testifying that it is true, while veiling themselves from the realities affirmed by that truth. This is the death that benefits all on the Day of Resurrection, and beyond that, in the intermediate world (barzakh), until God causes the Sun of Truth to rise.

What is meant by barzakh is the interval between two manifestations, not the common understanding of the state after the physical death of bodies. For this latter notion is below the responsibilities given to humanity, as what is decreed upon them after death is known only to God. What they are commanded in their lifetime, however, must be understood and acknowledged.

Whoever journeys in the ocean of death beholds endless wonders. For example, if someone had truly died during the time of the Messenger of God, they would have perceived that all realities pertaining to those who did not believe in Muhammad, from the realm of abstraction to the realm of limitation, were pure negation and absolute fire. Conversely, all realities pertaining to those who believed in Muhammad, from the realm of abstraction to the furthest limits of limitation, belonged to the Tree of Affirmation.

And the paradise of prophethood is established. The first was not “dead,” as he was annihilated in negation, while the second was “dead,” remaining steadfast in affirmation. Today, the fruits of the “death” of the believers are evident in how their mention is beloved before God and creation, and the abundance of believers arises from them. Conversely, the fruits of not “dying” among those beneath the believers are that no mention of them remains. Even if their numbers increased, they themselves would reject being associated with one another and would disavow such connections.

For today, if someone refrains from speaking of the first tree in opposition to the Truth, what was said of it would itself disavow them and seek God’s wrath on their behalf. In the year 1270, as the Tree of Truth ascended, those opposing it descended further, becoming even more hardened. Yet, as the manifestations have varied, they cannot be discerned except by the proof that appears from God, for He alone knows all things in their proper places. If He wills, He can distinguish a particle of fire from a particle of paradise.

If a thought arises within a soul contrary to what is fitting for the Point of the Bayán, the judgment of “death” is not rendered upon it at the moment of its emergence. This matter is exceedingly subtle—indeed, even more subtle than this—and only those with insight can comprehend it. From the essence of the knowledge of divine unity, the attribution of “death” is valid to the ultimate station of limitation.

For example, if someone in the station of “Alif” finds the “Ba” where it does not belong, they correct and elevate it. This pertains to the functions of the Angel of Death, as such distinctions manifest from Him. And if the “Ba” is raised to its proper station, it continually calls upon its Lord, saying, “Take me and revive me.” When God wills to answer its prayer, He inspires one of His chosen ones to remove from it the spirit of “Ba”-ness and bestow upon it the spirit of “Alif”-ness. Then, it becomes capable of true comprehension. Prior to this, the meaning of the word transforms, for “after God” is greater, as it pertains to “Alif.” If the “Ba” is inscribed without its essence appearing, what is intended by it will remain hidden. It is like a vessel in both its macrocosmic and microcosmic dimensions, unperceived by those who observe, even if it rests upon parchment.

Should one inscribe upon it something inferior, it must be erased, for such a “death” grants life to that tablet. This is analogous to removing from the human self anything that harms its faith. If someone who does not believe in God possesses a tablet, one must declare, “I am dead,” severing any connection to it and disregarding it entirely, for it belongs to the realm of fire and remains within it. Conversely, if a tablet is with one who believes in God, it must be preserved as one safeguards their own being, for it belongs to the realm of light.

The matter, when it is most apparent, is also the most concealed. One who understands death remains perpetually “dead” before God, willing nothing but what God wills. This is death before the Point of the Bayán, for nothing that God wills is revealed except through His decree. This is the true essence of death for those who desire to die in God.

In the realm of creation, God has created nothing more honored than death before Him. All aspire to align their will with the will of Him Whom God will make manifest. Yet when He appears, they fail to fulfill their love and claims, just as many who believed in the Qur’an elevated themselves to a station where, if Muhammad were to return to life, they would doubt His word. Indeed, He has returned in a form even more manifest than before.

At the beginning of His appearance, it is evident that this is the latter creation after the former. Those who declare that Muhammad is the Messenger of God all gathered yet did not affirm Him. They were unwilling to grant Him even what they desired for themselves in terms of being associated with Islam, nor did they attribute to Him the rights they claimed for themselves. This is something no Muslim would accept from another Muslim. Such is the condition of creation before God.

If His prophethood had been established beforehand, they would affirm it. Yet all remain veiled, countless in number, claiming adherence to His religion but not believing in Him upon His return, except those whom God wills. This persisted until what was to appear became manifest. For those who do not recognize Him, no fire is more intense than the veils they place between themselves and Him, the One who made Islam their religion and the Qur’an their Book. Yet He has no greater honor than that He attained the meeting with His Lord, conveyed His messages, and turned entirely to Him with all that was within His power. This is the true honor in which all should take pride.

If someone were to say, “We did not recognize Him at the beginning of His appearance,” the response would be: It is universally known among all who perceive reality that He was the first to respond in the preexistent world when God asked, “Am I not your Lord?” He said, “Yes, glorified are You! There is no God but You; You are the Lord of all worlds.”

If they claim that they did not recognize the Manifestation of God, the Qur’an, being the Book of God, was present among all and acknowledged as such. When they heard or saw that the signs of God were manifest from a soul, no doubt could remain in the hearts of those with perception that this soul was the Manifestation of God. The signs before Him were His, just as the signs after Him belong to Him.

And whoever responds first is the first creation, just as it was previously said that the first to respond was Muhammad, and he was the first creation. This remains acknowledged today. If they assert that the first response occurred through him, then he is the primordial essence, for above the throne of the heavens is indeed the place of the Manifestation of God. God has eternally and will eternally remain equidistant to all things; neither proximity nor distance applies to Him uniquely among all creation. No thing is nearer to Him nor farther than any other, whether the throne is above the heavens, as imagined by those who speculate, or it is the station of the Tree that speaks by the command of God.

Such beliefs are mere delusion and imagination. In the understanding of the inhabitants of the realm of truth, “place” refers to the site of manifestation. For example, all who visit the shrine of the Master of Martyrs affirm what is recorded in tradition: “Whoever visits Husayn, upon him be peace, recognizing his station, it is as though they have visited God above His throne.” Among those with insight, it is evident that this is the station of the Throne of God and the Throne of Muhammad, the Messenger of God, may peace and blessings be upon Him and His family.

It seems as though no one has ascended from the realm of limitation, for all realities heard across the realms become embodied in this world. Just as in this world the Commander of the Faithful, upon him be peace, was the first to believe in Muhammad, this proves that he was a believer across all realms. All realms are actualized under the shadow of this world and manifest here before those with insight. Blessed is the one who perceives all things as they truly are and does not imagine delusory matters that have no reality before God or the people of insight.

The divine essence has eternally existed and will eternally remain, whether manifest as the inner or the outer, or as the outer or the inner. Whatever is mentioned regarding the manifestation of God refers to the Tree of Truth, which signifies nothing but Him. This Tree is the one that has sent forth all the messengers and revealed all the scriptures, eternally existing as the throne of His manifestation and concealment. It has always been among the people, manifesting in each age according to His will.

For instance, during the revelation of the Qur’an, He manifested His power through Muhammad, and during the revelation of the Bayán, He manifested His power through the Point of the Bayán. At the appearance of Him Whom God will make manifest, He will affirm His religion in whatever manner He wills, by whatever means He wills, for whatever purpose He wills. He is the one who has always been with all things, yet nothing has been with Him. He is not within things, not above things, and not alongside things.

When His “sitting” upon the throne is mentioned, it signifies the manifestation of His power, not a physical throne or chair above the earth, nor the celestial or terrestrial spheres that have existed eternally. None has known Him, nor will anyone know Him, for everything below Him is created by His command, and they continue to be created by His command. He is exalted beyond any description or praise, sanctified from any attribute or example. Nothing perceives Him, yet He perceives all things.

Even the statement that “nothing perceives Him” ultimately relates to the manifestation of His appearance, which is Him Whom God will make manifest. He is the most exalted and the most supreme.

No one capable of pointing can gesture toward Him. Him Whom God will make manifest is the first of His creation, and the mention of the pronoun referring to Him returns to His heart, for both He and His heart are His creation. God has eternally been Lord without being lorded over, eternally been God without being worshiped, eternally been powerful without any power exercised over Him, eternally been knowledgeable without anything known to Him, and eternally been one without being numerable.

The statement “God has eternally been one without being numerable” pertains to the time when, at the manifestation of Him Whom God will make manifest, one individual believes in Him. The hearts of these believers testify to His oneness, and there are no others counted among them. Similarly, all names and attributes are understood in this way, without being confined by limits.

Do not focus on boundaries, for “God has eternally been one” holds true whether or not you are a believer in this manifestation. If you are not a believer now, consider the first manifestation: look to the Messenger of God, where you can observe all names and attributes. If you wish to say, “He is a sovereign,” you will see among His community those who consider themselves mere servants of His. Yet the sovereignty of His essence transcends association with this earthly sovereignty.

If you wish to say, “He is mighty,” you will observe those with insight honoring Him by expressing their pride in belonging to His community. Yet the might of His essence is far above association with this might. If you wish to say, “He is knowledgeable,” you will find those endowed with knowledge taking pride in their connection to Him. Yet the knowledge of His essence transcends any connection to this knowledge of these learned ones. If you wish to say, “He is a ruler,” you will observe many possessors of authority who take pride in their rulership under His command. Yet the rulership of His essence transcends any association with these manifestations of rulership from Him.

Similarly, observe all names and attributes in their reality. When a servant is knowledgeable, there is no knowledge except His. When a servant is capable of an action, there is no power except His. In every manifestation, all who are guided by that appearance are but aspects of Him. For instance, if you consider the first manifestation, Adam the first, to the infinite, nothing exists except through God. One cannot truly recognize the manifestation of divinity except through the Tree of His appearance, which is His primal will. Beyond this, recognition is impossible, for such is the nature of possibility.

This is the meaning of the statement of the Master of Martyrs, upon Him be peace: “O my God, through the variation of traces and the transformations of states, I have come to know that Your purpose for me is that I recognize You in all things, so that I may not be ignorant of You in anything.” For this is the fruit of the existence of all things: that all things recognize their being as established through the primal will and see nothing in anything except the manifestation of God, to the extent that the essence of each thing bears His appearance. Beyond this, the association of His manifestation is equal in relation to all things.

The signs of God manifest in one type of appearance, and from the same source from which the signs of God originate, they descend into the prophethood of a prophet and, below that, to whatever is fitting. The relationship of His manifestation to these two aspects is equal, except that one arises from the highest heights of affirmation, while the other descends from the lowest depths of negation.

If you consider this meaning in a word during one manifestation, you will perceive it in the essence of another. However, the intent is not to observe the essence of God in all things, for this is impossible. He, exalted is His mention, is beyond being within anything, with anything, before anything, after anything, above anything, or below anything. What gives reality to the existence of all things is His will, which is itself self-sustaining. He has eternally been, and will eternally remain, as all names exist under His shadow, while He is established in the shadow of God.

The station of will is the station of the Point of the Bayán, which does not manifest in anything except as an aspect of the appearances of His command. The meaning is not that the essence of the will, which is the essence of the Messenger of God, is seen in all things. Rather, it is observed in all things that their reality is established through Him.

For example, if a person were to spend a thousand measures of gold for the sake of the House of God, what would be seen in this act is nothing but the command that the Messenger of God had given on behalf of God. Similarly, if you ask how the essence of gold comes into existence, it must necessarily relate to an aspect that ultimately returns to the Tree of Truth, even if it manifests in one of His manifestations.

No thing can be described as having “existence” unless its reality is established through His will. He is self-sustaining through God, the Mighty and Glorious. He is the encompassing circle, eternally revolving around Himself. He signifies and will always signify nothing but God, exalted and glorified, to whom belong the most excellent names in the kingdom of the heavens, the earth and all that lies between them. There is no God but He, the Mighty, the Beloved. For every name, there is a reality it refers to. For example, if it is said that God, exalted and glorified, is the All-Mighty, then there must necessarily be two manifestations that, in the presence of His primal will, are mentioned and eternally established, signifying none but Him.

Blessed is the one who sees in every thing only the manifestation of their Lord, who rests in nothing except in God, who perceives nothing but Him, and who does not attribute to God what is attributed to His creation. For God, glorified is He, is not within anything, nor of anything, nor upon anything, nor toward anything, nor mentioned by anything. All things beneath Him are created for Him. None but He can comprehend His essence, and none but He can recognize His oneness in His essence.

The will only knows itself, and all that creation perceives is what the will manifests within them. God, exalted and glorified, in His essence, cannot be known, perceived, celebrated, or sanctified. None can approach Him except by recognizing their inability to comprehend Him and by abiding in the shadow of His oneness and independence.

Everything exists through Him in its reality, essence, substance, abstraction, beginning, end, outwardness, inwardness, purity, and harmony. He is at the highest heights of His sovereign power and the most exalted summit of His sacred kingship. He is beyond all description and praise, sanctified above every attribute and eminence.

Eternally, God has been God—one, unique, self-sufficient, eternal, everlasting, alive, sustaining, and independent. He has neither taken a consort nor begotten a child. All beneath Him is His creation, brought into being by His command. He has eternally been and will eternally remain self-sufficient through Himself. How, then, could He not be independent of all else and self-reliant in His essence? How, then, could He not be independent of all others? Glorified and exalted is He as befitting the loftiness of His sanctity and the exaltation of His mention. Verily, He has always been the Most High, the Most Exalted.

Gate 9 (The Resurrection of Every Soul)

The ninth chapter of the second unity discusses the reality of the grave. The summary of this chapter is that for every soul, a grave is appointed within the bounds of its station, and all are brought to their ultimate end at the appearance of Him Whom God will make manifest. His resurrection is the resurrection of all; His gathering is the gathering of all; His creation is the creation of all; and His emergence from His grave is the emergence of all from their own graves.

For example, in the Point of the Bayán, when the Manifestation of Divinity raised up the Messenger of God from His own essence, He raised all those who were to be gathered under His shadow. Likewise, upon the earth today, whatever judgment is issued in relation to the religion of Islam will, by extension, apply to His religion.

All true souls guided by the Bayán are referred back to the primal essence, which, on the Day of Resurrection, was the first to respond to God’s command and to acknowledge His oneness. Conversely, all souls lacking truth are referred back to the Tree of Negation at the time of His manifestation. Similarly, when the Messenger of God was raised, all souls beneath the shadow of the Qur’an were resurrected under His shadow. As the Tree of Affirmation was elevated, all true souls were elevated under it.

This does not mean that one soul becomes connected to another, but rather that all remain within the stations of their respective realms. For instance, the letters of “Hay” remain within the stations of their hearts, and at the first resurrection, they are resurrected according to their designated positions. It is not that their souls surpass the bounds of their stations. Likewise, the believers who exist under the shadow of these letters remain within their respective realms. The grave in which all are questioned pertains to their essential capacities. They are questioned in the first mention until the limitless realities are fully elucidated.

Similarly, those under the shadow of the Tree of Negation are questioned regarding what is beneath the goodness encompassed by God’s knowledge. This is the meaning of the apparent tradition that, on the Day of Resurrection, the Commander of the Faithful, upon him be peace, will stand on the path before God and proclaim: “Whatever goodness exists is from me,” while the second of the letters of negation will confess: “Whatever evil exists is from me.”

The realms of goodness are infinitely abundant in the divine dominion, as are the realms of the oppositional realms. For example, if for a thousand years one soul causes sorrow to another, it is due to the sorrow inflicted by the second letter of negation during the first manifestation. All multiplied aspects of negation refer back to it, while all affirmed aspects of goodness refer back to the first who believed, who in turn refers to God.

If God does not raise Him up, He will not rise of His own essence. The Tree of Negation, too, in its own bounds, ultimately refers back to God. For if God does not raise it up, it remains in its initial state, knowing nothing of itself or others.

This is the comprehensive grave encompassing the diverse aspects of all souls. Each day, every soul is questioned about its faith in God and His signs in the Bayán. If the soul responds, its grave is filled withvlight, and the angels of mercy descend upon it. However, if the soul does not respond, its grave becomes filled with fire, and the manifestations of wrath descend upon it. This occurs within the particular soul because it is an aspect of the comprehensive fiery essence. Likewise, the one who responds to truth is an aspect of the comprehensive luminous essence. For such a soul, a herald and bringer of glad tidings are mentioned, while for others, the opposite applies.

This is the reason every soul benefits from acknowledging that the grave is true. For if a soul belongs to the higher realms of the Most High, it returns to Him and is then separated from Him in another sign—not because its essence becomes His essence, but as a progression. Just as those who believed in the Book of Alif returned to their faith in the Book of Qaf, their creation spread, and they were nurtured within the religion of Islam. Gradually, this continued until their time culminated with the Day of the revelation of the Bayán. They returned to it, and from it, their creation spread among another people until God willed otherwise.

In this paradise, they grow and flourish until the Day of Him Whom God will make manifest. Then, they will return to His Book, and from it, they will spread among another creation until God wills otherwise, for there is no limit to God’s bounty. Similarly, if a soul under the shadow of the letters of Alif does not believe, it returns to the first of those who did not believe in the Messenger of God. From there, it becomes separated and descends to the lower realms beneath the Most High of the Bayán.

It remains in a station of ultimate negation until it returns to the first letter of negation in the Bayán. Afterward, it becomes separated again and proceeds toward its own annihilation until it ultimately returns to the first who disbelieved in Him Whom God will make manifest. Then it separates further, and in all these realms, its garment becomes fire. Even if it be adorned with silk, its station becomes fire, even if it is in the loftiest places above the earth. Its sustenance will be of the same nature. Conversely, the garment of those beneath that station, who are created for paradise, transforms their abode into the highest chambers of Ridván. Their food becomes the choicest fruits of paradise, even if their clothing is made only of cotton, their seat is but the dust of the earth, and they consume nothing more than lettuce leaves.

There is no soul of a believer whose spirit is taken except that their grave becomes a meadow from the gardens of the eternal paradise. Whatever they desire, God creates for them there, and it is pure before them. Similarly, there is no soul that does not believe in the Bayán except that the pen is incapable of describing the divine wrath that befalls them.

If one wishes to observe in this world the bounty bestowed upon the Tree of Affirmation, they may perceive the countless realities emanating from it, with every soul receiving from it according to what God has granted. Conversely, if they wish to witness the wrath of God, they may consider what has been revealed concerning the Tree of Negation, whose countless realities are tormented in proportion to its essence, just as the countless realities of the Most High are blessed in proportion to theirs.

This is the explanation of the reality of the grave. Few are found who truly understand the truth of it and recognize the grave as a reality. Whoever has comprehended the Bayán of God regarding the truth has also affirmed that “the grave is true.”

No spirit transcends the bounds of its station. For instance, a spirit that pertains to creation has eternally been of creation, while a spirit connected to truth has eternally been of truth. A spirit that serves as a sign of God has eternally been a sign, without bounds or limitations. No soul passes at the moment of death without God, the All-Knowing, exalted in His sovereignty, commanding the angels who are purified, sanctified, and glorifiers of His oneness and majesty to elevate that soul to the highest station of paradise and the loftiest horizon of Ridván. Such a soul will experience no sorrow after death if they were a believer in what God revealed in the Bayán until the appearance of Him Whom God will make manifest.

The first appearance will not be acceptable to those who pass without faith in the Bayán, for the breezes of paradise will not reach them. Similarly, if a soul, after the appearance of Him Whom God will make manifest, hesitates even as much as to say “yes” or to gesture in acknowledgment of His truth, the Bayán will yield no fruit for them. No soul that departs without belief in the Bayán will taste even the smallest degree of goodness or beauty after death. The pen trembles to describe what has been prepared for such a soul.

Blessed is the one whose spirit is taken while believing in Him Whom God will make manifest and His words, for such a person is a believer in the Bayán and all that it contains. The grace of God toward the believers has no bounds or limits. Eternally, the people of paradise belong to paradise, except for those whom God wills, just as the people of the Qur’an belonged to the Qur’an, except for those whom God willed at the appearance of the Bayán by the will of the Point of the Bayán, which is the will of God. The people of the fire remain in the fire eternally, except for those whom God wills. This will becomes evident at the appearance of Him Whom God will make manifest, as understood by those endowed with knowledge.

For example, the people of the Gospel, prior to the mission of the Messenger of God, were in paradise if they acted according to what God had revealed. However, at the time of His mission, they were judged to be in the fire unless they were guided during that time by God’s will. For such souls, it is said that they were saved from the fire and entered paradise. Similarly, the believers in the Qur’an and what was revealed within it are in paradise, except for those whom God wills otherwise. This occurs if any of those believers fail to recognize the Bayán, for they then enter the fire and leave paradise.

Eternally, the universal manifestation of the divine will appears in every Resurrection and ascends. During the rising of the night, which refers to the period of intermission (barzakh), the divine will becomes concealed. God admits whom He wills into His paradise and prevents whom He wills from entering it. None knows this except for those who transgress the bounds of the Bayán, at which point their will aligns with a will from the previous manifestation. Otherwise, God is always in a state of action in every moment.

The universal manifestation of the divine will in the intermission may open for the witnesses of the previous cycle a door of knowledge that they are unable to bear. This has been the case from the beginning of the appearance of the Messenger of God until His mission. Similarly, prior to this appearance, from the ascension of Jesus, this matter remained veiled. From the passing of the Messenger of God, peace and blessings be upon Him and His family, until the initial revelation of the Bayán, the divine will was concealed among the people and none could recognize Him, for He has eternally remained in the station of the primal Point and continues to do so. The Letters of Life dwell within their stations, as do the other letters of the Most High and those beneath them, each in their respective places. All draw sustenance from Him, yet while He knows all, none can know Him. However, whoever turns wholly toward Him is inevitably granted assistance in ways they do not perceive, for He is the All-Powerful, the Most Glorious, the All-Knowing.

Gate 10 (The Questioning of Angels)

The tenth chapter of the second unity explains the questioning of the angels in the grave. The summary of this chapter is that on the Day of Resurrection, the believers in Him Whom God will make manifest will ask people, “Upon what is your religion established?” They will respond, “Upon the authority of the Bayán.” If on that day they are believers in the signs of God, they will answer the angels based on the authority God revealed before and taught them. Otherwise, God’s proof will be completed against them.

If they do not believe, the word of wrath is decreed against them. Afterward, the angels return to the presence of God, reporting the state of these individuals. If they respond with faith, then the verses of mercy are revealed upon them. If not, the words of wrath are established, and whatever God decrees for them on that day will be carried out.

For instance, whatever the Point of the Bayán decreed concerning anyone will remain established until the Day of Resurrection. The manifestations of negation will abide in the fire, while the manifestations of light will remain in affirmation. The former will suffer in the depths beneath the Letters of the Most High, while the latter will eternally abide in God’s mercy, granted within the Letters of the Most High. This is a favor unmatched, extending until the Day of Resurrection. Whatever is decreed for a soul in this grave applies also to the physical grave. If the individual is a believer, their grave becomes a garden from the gardens of paradise. If they are not a believer, it becomes a pit from the pits of the fire.

Even during life, before those endowed with knowledge, the ruling of death is established. If a believer sits upon a piece of earth, that portion becomes a segment of Ridván on the Day of Resurrection by the permission of God, the Exalted. Conversely, if they are not a believer, that land becomes a portion of fire by the command of God, the Mighty.

The meaning of the angels’ return to God and their presentation to Him refers to the return of guides to Him Whom God will make manifest. No path leads to the essence of the Eternal God—neither in the present, nor in the return. Glorified is God above all that is mentioned in the name of anything, past or future. To Him belong creation and command in the dominion of the earth and heavens and all that lies between them. There is no God but Him, the Most Great, the Most Exalted.

Gate 11 (The Resurrection of Every Entity)

The eleventh chapter of the second unity discusses the truth of resurrection. The summary of this chapter is that God has created all things in accordance with what He revealed in His Book. This includes the souls of the Most High connected to their respective letters, and those below them likewise connected to their letters. Every entity to which the concept of existence applies will be resurrected on the Day of Resurrection. The resurrection of every entity is through the mention of Him Whom God will make manifest on that day, as the creation of that entity also occurred through His mention at the beginning, even if it belonged to a prior manifestation.

For example, this glass cup and saucer, now placed before God, will be resurrected on the Day of Resurrection with their essential reality, essence, and individual nature. This occurs when the Tree of Reality speaks, proclaiming, “This cup and saucer are, in essence, manifestations of Him.” Whatever is decreed for any cup or saucer applies accordingly, just as before their existence, they were affirmed by the word of the Point of the Bayán. This serves as an example, illustrated at the level of the inanimate, to ensure understanding across all realms.

For instance, the Letters of Life were placed into this cycle by His command. In that Resurrection, He will resurrect these Letters in any soul He wills, through His word. For nothing is created with essential reality except through His word, as His word is the word of God. At the moment of His utterance, the essential reality of a thing is formed. If it belongs to the Most High, it is through the mention of truth; if it is beneath the Most High, it is without such a mention.

Everything placed in the Qur’an by the Messenger of God stands by the signs of God. Likewise, in this day, which is the day of the resurrection of the Qur’an, everything is raised and established by the command of God. All things upon the earth are in the presence of God, and the resurrection of all depends upon the essence of all. Just as the creation of all was established upon a single soul, so too is the resurrection of all established upon a single soul. When that single soul is raised, every entity is individually raised in its own station.

Even if the resurrection of a thing is through the mention of God—such that none other than Him is aware of it—it eventually becomes evident through the testimony of God, and all bear witness. It is as though this foundation upon which the primal will rests is the very essence, even though it has no beginning. The reality of each manifestation is established through itself until it reaches its ultimate culmination.

For example, this foundation upon which the Messenger of God sat during His time is the same principle described in the traditions that whatever was with the Prophets is also with the Qa’im of the Family of Muhammad in the stations He decrees. For everything they possess comes from Him, and whatever He decrees regarding any thing is that very thing itself. Even if during the early days of Islam Muhammad, the son of Abdullah, manifested in a particular form and manner, today He appears in this form and manner. Until someone becomes an observer of the Point of Reality, they cannot comprehend the resurrection of all things in a single soul.

Even so, any soul with understanding, through reflection, can grasp the responsibility of belief in resurrection to the extent of their duty, until the Day of the appearance of Him Whom God will make manifest. At that time, whoever turns to Him will have their resurrection in the Most High under the shadow of the Tree of Affirmation. Otherwise, their resurrection will be in the lower realms under the shadow of the Tree of Negation.

If something is not named explicitly in relation to resurrection, it suffices that He proclaims, “We have resurrected all things,” and all are raised in their respective stations under the shadow of the single Point. If they belong to the Most High, they are under the Tree of Affirmation; if they belong to the lower realms, they are under the Tree of Negation. Nothing escapes the knowledge of God—neither in the heavens, nor on the earth, nor between them. He resurrects all things by His command, for He is all-powerful.

No soul is raised from the grave of clay as a dead body but instead through the living souls of that time. If they are of the Most High, they are among the believers; if they are of the lower realms, they are from beneath that station. There is no escape from the resurrection of all things on the Day of Resurrection before God, the Exalted. For God initiates creation, then brings it forth again, and He measures the creation of all things then resurrects it, for God is all-powerful over all things.

Gate 12 (The Reality of the Path)

The twelfth chapter of the second unity explains the reality of the path (ṣirāṭ) and affirms its truth. The summary of this chapter is that the path refers to the manifestation of God and His command in every age. Whoever is established on the true path is on the path of truth, while others are on paths beneath it.

The example of the path is like the manifestation of the Point of the Bayán. For those who believed in Him, the heavens and the earth became more expansive than the heavens of acceptance and the earth of receptivity, higher and broader. Those who traverse this path—the verses of the Bayán—do so in varying degrees. Some, upon hearing the message, immediately said, “Yes, by our Lord, this is the truth from God, without doubt, a revelation from the Lord of all worlds.” These passed the path closest to union with the essence itself.

Others believed by merely looking upon Him without needing to hear His words, passing the path closer than the distance between the letter Kāf and the Nūn in “Kun” (Be). Still others, having heard the verses of God, paused and reflected to the extent of what is deemed a “thing.” These lingered on the path, perplexed, for two hundred and two thousand years—or rather, this duration is only a figurative boundary for those who hesitated at the rising of the Sun of Lordship. Otherwise, days, years, and months are irrelevant to those who stop, for there is no “beginning” to the manifestation of God that can be confined by limits.

All manifestations of the Divine return today to the Point of the Bayán. This is why those who ponder deeply in the realm of the infinite undertake their reflection, traversing the realms of the infinite faster than the blink of an eye. Even if they proceed degree by degree, those who reflect more deeply remain longer on the path, progressing further.

How many individuals remain on the path until the next Resurrection, like the Letters of the Book of Alif who have remained on the path of the Book of Qaf until now, even though its Resurrection has passed. If someone were to consider the traditions regarding the path with a pure heart, they would perceive everything clearly.

For those beneath the believers, the path is sharper than a single strand of hair and keener than a sword, as they cannot escape the authority of the verses that came before. They are unable to produce anything like them or to acknowledge the truth beyond the confines of their own selves. Thus, for them, the path becomes sharper than a sword and finer than a strand of hair. Conversely, for the believers, it is broader than paradise, as they declare, “Our religion was established by the Qur’an, which was the Book of God. All were incapable of producing even a single verse like it.”

Today, the same Tree that spoke the Qur’an now speaks the Bayán, proclaiming, “All is from God, without doubt, a revelation from the Lord of all worlds.” The incapacity of all to replicate the Qur’an is equally apparent in the Bayán. For us, there is no hesitation in traversing the distance between Kāf and Nūn in affirming faith in God, His signs, and the reality of His Gate and His words.

How many souls have passed the path and entered paradise? How many have fallen into the fire while crossing? And how many remain halted, unable to proceed? Those who traverse are saved, while those who deviate or remain stagnant are described as under the shadow of the fire, alongside the Tree of Negation.

How many souls worship God from the beginning to the end of their lives, yet when the signs of God hear them, they do not acknowledge them. If they reflect, they remain halted on the path, and they are gathered under the shadow of the fire. If they deny the truth outright, they enter the fire. Today, a reckoner is needed to count how many have failed to cross the pure path, except those whom God wills. All others, either halted or devoid of faith, are gathered under the shadows of the fire, though they remain unaware of it.

God has decreed their judgment, which remains in effect until the Day of Resurrection. Those still consider themselves in the heights of piety, oblivious to the fact that God’s judgment of fire has already been pronounced against them. They will remain tormented by that judgment in their stations until the Day of Resurrection. When God establishes the path, all will comprehend it, yet each is veiled by something that holds no value in the sight of God.

Today, the path of God is His signs, and all are capable of recognizing their authority. Yet they veil themselves with things that bring them no benefit. Glorified are You, O God! Grasp the hands of those who have believed in the Bayán on the Day of Resurrection by Your grace, that they may cross the path more swiftly than anything else. Truly, You are the one who watches over all things.

Gate 13 (The Reality of the Balance)

The thirteenth chapter of the second unity discusses the reality of the balance (mīzān) and affirms its truth. The summary of this chapter is that from the Point of the primal will to infinity, in every manifestation, the balance is the Point of Reality itself. Its commands emanate from itself. The highest station of the balance in the unity of God lies in the statement “There is no God but He.” Whoever enters the balance of negation enters the balance of the fire, and whoever enters the balance of affirmation enters the balance of paradise. Entry into negation is only realized through allegiance to the gates of the fire, while entry into paradise is only realized through allegiance to the gates of paradise. Though all negation ultimately leads to one tree, and all affirmation leads to another tree.

To observe the balance of a previous manifestation, one can look to the balance of the appearance of the Messenger of God. From the time of His mission until today, and to infinity, those in the scale of His justice have gone to the fire, while those in the scale of His grace have gone to paradise. Today, the balance is the Bayán. Whoever is not deviated from it is in paradise and within the scale of grace. Otherwise, they are in the scale of justice and the fire.

The origin of the creation of both fire and paradise stems from the Point of Reality. God’s judgment upon the one who turns toward Him creates light, while His judgment upon the one who turns away creates fire. God is the creator of both fire and light by His will, which is the Point. He is the master of justice and grace, through the justice and grace that manifest from this Tree.

For example, if the Point of the Qur’an had not decreed the authority of the Commander of the Faithful, upon him be peace, the creation of paradise would not have been realized. Similarly, if it had not been revealed that whoever does not follow Him is not upon the truth, the creation of fire would not have been realized.

Thus, all realities of goodness return through His word to the Tree of Affirmation, while all realities beneath goodness return to the Tree of Negation. The reality of the balance lies within the reality of the primal Tree, extending infinitely through its expressions under its shadow in the knowledge of God. For example, if someone today acts according to the decree of the Messenger of God from the past, they are enacting one of the realities of that balance. Conversely, anyone who denies that is placed within the scale of justice.

Since the manifestation of the Bayán, all things have been resurrected under the shadow of the primal Point. Whoever turns toward it remains established in the scale of grace and affirmation. Conversely, anyone who deviates even slightly is annihilated in the scale of justice, until the Day of Him Whom God will make manifest. He is the Balance; His command is the Balance; His conditions are the Balance; His character is the Balance; His attributes are the Balance; His realities are the Balance; His manifestation is the Balance; His words are the Balance; and His indications are the Balance.

Whatever is attributed to the Balance is indeed the Balance if that attribution is realized within the Book. Otherwise, to the extent the attribution is severed, the judgment is also severed, until all attribution is removed and negation remains in the fire. Truly, we seek refuge in God, the One, the Radiant, from every mention of fire. There is no command except from God, the One, the Creator.

Gate 14 (The Reality of Reckoning)

The fourteenth chapter of the second unity discusses the reality of the reckoning (ḥisāb). The summary of this chapter is that the reckoning of all things lies in the hands of God, and none but God possesses the power to reckon all. God, the All-Knowing, reckons all things through the manifestation of the Tree of Reality in every age—whether in its appearance or concealment. He reckons all things, yet His judgment is not outwardly revealed except at the time of His manifestation. He reckons on the Day of Resurrection with a single word. Just as in this Resurrection, He has accounted for all creation with a single word: “Verily, I am God; there is no God but Me, the Lord of all things.” Whoever reflects upon the fire of negation is reckoned with justice, while whoever affirms the light of affirmation is reckoned with grace.

All beings upon the earth are accounted among them. The souls who are subject to reckoning are referred to as the faithful souls of the Qur’an, for others were already reckoned in the Resurrection of the Messenger of God and were annihilated—not in their physical bodies, but in their faith. The earth remains filled with their physical forms, yet their spirits were extinguished.

For the faithful souls of the Qur’an, no proof was stronger than the Book of God itself for the truth of their religion. For this reason, God revealed the Tree of Reality with that same proof by which the religion of these faithful souls had been affirmed. This word, which is the reckoning of all, is to remain until the Day of Resurrection. It was revealed in the language of Qur’anic verses, which is Arabic—the clearest of all tongues.

The majority were reckoned with justice and consigned to the fire of negation, becoming as nothing. Yet those souls who affirmed the oneness of God through this word were reckoned with grace and rewarded with the best reward: verses that will endure until the Day of Resurrection. All goodness is contained within these verses, which will continue to reach them until that day.

No verse has God revealed except that its related spirits dwell under its shadow and are ultimately referred back to the soul for whom God revealed these verses as a reward. This occurs during the long night between two manifestations. If a soul were to say, “We did not attain certainty that this word is the word of God,” it would be answered, “This very word was revealed in the Qur’an before, and even prior to the Tree of Sinai.”

For example, God revealed in the Qur’an a similar declaration, and from the utterance of the Messenger of God, who recited this word, you attained certainty that it was from God. By the same proof, certainty is established here. For in that instance, it was said, “Those upon the earth are incapable of producing its like,” and here, those endowed with knowledge have observed the same matter.

What proof remains for denying that this word is the word of God? If any soul claims they can produce its like, where is their evidence? From the Tree of Reality, if a scribe can write, they may compose two thousand verses in a single day—or at least as many as they are capable of writing. Yet verses of this kind leave no doubt for those of insight that they are from God.

These verses bear witness to themselves that they are the word of God. No one can speak in the manner of these verses, for they are the words of the will, which is the word of God. The eternal essence, which has neither beginning nor end, remains as it has always been. Speech pertains to the realm of creation and invention, for within the will, nothing is seen except God. Thus, these words are attributed to God, as none besides Him has the power to produce their like.

Whoever is connected to this Tree or will be, discerns that this word aligns perfectly with their innate nature. To them, it is simpler and closer than expressions of supplication, sermons, knowledge, or Persian language compositions. This is because it is the word of their essential reality, which points solely to God alone. For this reason, these are called the verses of God and referred to as the word of God.

The eternal essence, which has always existed and will always remain, is in a constant state. The act of speech, and what precedes or follows it, are among the three conditions of the attribute of the primal will. Yet God is far above being attributed such qualities or described in such terms.

Every proof used to affirm the truth of the Qur’an is likewise applicable to the Bayán. Thus, people should not disregard the reckoning of God, whereby the pen records them as nothing from the beginning to the end of their lives. How fearful a soul is regarding worldly accounts, which are temporal and insignificant compared to those of religion! Yet, where the measure pertains to faith and the unity of God, and their deeds are rejected, leading to eternal annihilation, they fail to reflect.

The people of insight would give up all that is upon the earth to hear the Tree of Reality declare “Yes” concerning them on the Day of Resurrection, rather than “No.” For the reckoning is made through this word. All praise is due to God, for today every discerning soul recognizes the majesty of the Day of Reckoning, even as veiled souls remain unaware of these realities. This stems from their fear of worldly obligations, reflecting the divine dislike for anyone carrying a debt owed to another. People take great care to avoid becoming indebted in worldly terms, yet they remain heedless of their souls and the purpose for which they were created. For one thousand two hundred and seventy years, they acted according to the Qur’an, only to have the pen inscribe “nothingness” over them on the Day of Reckoning and Judgment.

This demonstrates that people lack true spiritual awareness. If they possessed faith’s insight, they would give up all that is upon the earth to have their reckoning conducted with grace rather than justice. For justice places them in the fire until the Day of Resurrection, while grace places them in paradise until the Day of Resurrection.

The seventh year of the appearance of Him Whom God will make manifest is the year of reckoning, though it may also be determined as the seventh month, the seventh week, or the seventh day. He does as He wills and decrees what He desires. None can question Him about what He does, while all are questioned for what they do.

Gate 15 (The Truth of the Book)

The fifteenth chapter of the second unity discusses the Book and affirms its truth. The summary of this chapter is that the Book refers to whatever is revealed from the Point of Reality. For the eternal essence, which has always existed and will forever remain, undergoes no alteration or change. Rather, the Book of the Point of the Bayán is a book that points to God, for none but God is capable of producing such a Book. It spans from a single letter to limitless expressions, for whatever emanates from the Point of Reality becomes part of the Book. Whatever is written by the hand of Him Whom God will make manifest is a Book inscribed by the hand of God, for it is attributed to God and remains so, as His Book is truth.

O spirits attached to the word of truth, in the words He reveals—whatever their form—whether verses, which are the water of the divine spring and the essence of Ridván; supplications, which are unchanging milk; interpretations of verses, which are red wine; or explanations of supplications, which are purified honey—all are part of the Book of God. Even writings in Persian are akin to the verses, for all flow from the ocean of reality. If someone contemplates Persian writings with the eye of insight, they will perceive the eloquence of the verses and attain certainty that none but God could produce such words.

Yet how many acknowledge the Book as truth but remain veiled from the Revealer of that truth? How many fail to recognize that the Point of Reality, whose Book is the Book of God and even more exalted, is the source of all these words? Indeed, one letter from His Book is more exalted than all else.

The pride of the people causes the Revealer to hesitate in bestowing His Book upon them, even though it could save them from the fire and admit them to paradise. In some cases, out of His loftiness and mercy, He grants it, yet those upon whom it is bestowed fail to recognize it. The pen hesitates even to recount this, as they continually pray, “O God, grant me my book in my right hand.” Yet when God grants it, they refuse to accept it, rejecting the One who is a Messenger among His Messengers. Yet they act contrary to what the Pen hesitates to recount concerning them. The Book, however, is the Book of their God, the Messenger is His Messenger, and it has been revealed out of the exalted grace and generosity of God in a manner that allows them to attain certainty that it is the Book of God, incomparable and unmatched.

Just as today, the religion of all is established through the verses of the Qur’an, the Tree of Reality has revealed its words upon all in the same manner. Yet no one took notice, even though all acknowledged and continue to acknowledge that the Book is true. With every appearance of the Tree of Reality, believers in it and its Book are tested—whether they affirm the truth of its preceding manifestation and Book or its subsequent one. Through such tests, only the purest believers remain, who are as rare as the red sulphur.

For instance, had the souls who believed in Jesus, the son of Mary, and His Book recognized that the appearance of Muhammad was the same appearance but in a loftier form, and that His Book was the Gospel in a more exalted manifestation, none of the Christians would have deviated from their religion. All would have believed in the Messenger of God and confirmed the truth of His Book.

Similarly, if the believers in the Messenger of God and His Book had certainty that the appearance of the Qa’im, upon Him be peace, and the Bayán was the same as the appearance of the Messenger of God, and that this Book is the Qur’an in a loftier form, no believer in the Qur’an would have turned away from their religion. Instead, they would have believed and confirmed the Bayán in a time quicker than the blink of an eye.

However, their lack of certainty is unacceptable before God. Indeed, what establishes certainty for them is evident. If they reflect upon the proof by which Islam was established, they will observe that the same proof is manifest here in an even loftier form. Their failure to affirm and attain certainty signifies that their essential realities belong to the Tree of Negation and return to it. Their faith and deeds performed in Islam are provisional, not firmly rooted, and offer them no benefit—not even the weight of a mustard seed.

If the deeds of the followers of the Book of Alif bring them no benefit today, the deeds of these individuals will likewise yield no benefit. Even if they act in full accordance with what God has revealed, without altering a single letter, it will avail them nothing. This truth has been realized by most jurists and religious authorities, who have deferred to their own interpretations and deemed adherence to the command of the will after its passing impermissible. Yet the truth of the matter is evident before God and returns to the Tree of the Bayán.

The same source of judgment that revealed the law continues to operate in all the interpretations of jurists and authorities. Whoever sees nothing but the decree of God in any judgment is correct, even when interpretations differ. Because all matters ultimately return to God, they are acceptable—even though there is no fundamental disagreement in what has been revealed in the Bayán from God. Each ruling is truthful in its own context.

Discrepancies arise only when applied to specific cases, yet even in such instances, they stem from variations in circumstances, times, associations, and tools. These factors influence outcomes. However, God remains ever engaged in wondrous activity, bringing forth new creations and issuing fresh commands. Though everything emanates from the Point of Reality until today has been and continues to be from God. Despite the apparent infinite differences cited among the adherents of each dispensation, it is evident that what originates from God contains no discrepancies. With the insight of an expanded vision, the secret of this truth becomes clear.

The laws are akin to the creation of beings; they are in perpetual renewal and occurrence. In less than the blink of an eye, new creations and commands are revealed. Yet the perspective of humanity is limited, focusing only on the transitions from one manifestation to another. In the realm of concealment, everything reverts to what was made manifest in the previous appearance, though the inner reality supports all things during its hidden phase. However, it extends aid specifically through what has been revealed during its appearance, as certainty cannot be attained by any soul except by the will of God, the All-Knowing and All-Powerful.

Gate 16 (The Reality of Paradise)

The sixteenth chapter of the second unity discusses the reality of paradise and affirms its truth. The summary of this chapter is that until now, no one except the manifestations whom God has chosen has truly understood paradise or hell. All references to paradise in this world pertain to this realm, which is the origin and culmination of all worlds, where all are positioned in the station of the Throne of Reality. This Throne is the first to be revealed through His revelation.

As mentioned in the supplication of ʿArafah: “O You who has established Your mercy over the Throne, such that the Throne becomes hidden in Your essence, as all realms are hidden within Your Throne.” In the Qur’an, according to the people of the Bayán, the manifestation of mercy in its primal reality is attributed to the Commander of the Faithful, upon him be peace. This is because all that exists in the worlds originates from Him and returns to Him.

For instance, from the time of Adam until today, with every manifestation of truth, the first to believe in it opens the doors to truth, while those beneath it remain subordinate. Ultimately, the essence of all truth culminates in this manifestation, and everything below it is realized in this appearance.

If one contemplates the essence, it becomes evident that the origin of all worlds lies within the station of will, which brings existence into being. This will, by its very nature, encompasses all worlds with a comprehensive essence, for every rank-holder in this dispensation acknowledges within themselves the exaltation of that rank in relation to the will. The world of souls reflects the world of creation, as evidenced by the manifestation of Muhammad, where He was revealed as the first of creation. All believers in Him are convinced that He is, indeed, the first of creation.

Once this reality is established, no soul can doubt that in the knowledge of God, no paradise is greater than the manifestation of God in the Point of Affirmation. With each appearance, the paradise of that manifestation is tied to its era until all manifestations culminated in the Point of the Qur’an. From the time of its revelation, no paradise in the knowledge of God was greater than that of the resplendent soul of its Manifestation. For within souls, no one greater than the Messenger of God is recognized as an intermediary between themselves and God. This truth of paradise is revealed in souls only through the appearance of that primal soul. Afterward, in the knowledge of God, no paradise was greater than the Commander of the Faithful, upon him be peace. Similarly, within souls, no one was deemed greater than the Commander of the Faithful after the Messenger of God. They focus solely on Him. Similarly, degree by degree, the ranks of the gates of paradise multiply until they culminate in the letters of unity. For instance, in the fifth manifestation of paradise, no paradise, after those preceding it, was greater than the one revealed at the end of His life, when He stood alone on the plain of Ṭaff. The dwellers of that paradise were present from the time of ’Alí ibn al-Ḥusayn, upon them both be peace.

In this way, observe all the paradises until they culminate in the letter “M,” which then returns to the Point. From the moment this Cause emerged, marked by the ninth hour and its most precise moment, everything that could be enumerated began. The paradise of the Point of the Qur’an in its latter stage became the paradise of the Bayán in its initial phase.

In the knowledge of God, no paradise was greater than this until the Day of Him Whom God will make manifest, and none will surpass it until then. At His appearance, the initial paradise of the Point of the Bayán will transform into its final paradise. After this, the paradise of the letters of “Ḥayy” (the Living), representing the souls of the foremost believers, will be the greatest of all paradises. This process culminates in the paradise of “S,” the final letter of manifestation.

This does not mean that, during the appearance of each new paradise, the prior paradise is no longer in its proper station. For example, at the appearance of the paradise of “S,” the preceding paradise remains enthroned in its position. The same applies to all the letters. For every paradise that is the manifestation of His will, God has ordained nineteen gates.

In this current manifestation, where this arrangement has been elevated, it demonstrates that in each appearance this has always been the nature of His will. As seen in the Qur’an, everything returns to the gates, the gates lead to the People of the House, the People of the House to the Messenger of God, and the Messenger of God to God. Thus, the fourth name is sustained by the third from God, the third by the second, and the second by the first, which is the essence of the name itself.

The first to enter this paradise was the Holy Spirit, who attained the presence of God before all other souls and acknowledged His oneness. No essence within the realm of possibility can be conceived as more exalted or radiant in glorifying and sanctifying God than this spirit. Similarly, for any soul in this world that reaches its ultimate aspiration in the path of truth, the pinnacle of its joy lies in offering gratitude to God for the blessings He has bestowed.

For instance, if a servant is elevated by God to the station of gatehood, leadership, or prophethood, the ultimate fruit of their joy is the act of thanking God, expressed in their words: “Praise be to God who has granted me this bounty.” Likewise, in outward matters, if a servant is seated by God upon the throne of sovereignty, their ultimate delight is found when they turn to God and proclaim: “Praise be to Him who has honored me with this gift.”

Thus, all joys ultimately return to the second station, the place of praise. In the same way that essences return to that sanctified station, so too do expressions return to their essence. This is why, for the people of insight, the final fruit is revealed in the beginning. From the praise that emerges following the manifestation of divine favors, permission for such forms of gratitude is granted from the Source of Glory and praise. This is why the first soul, upon entering the initial paradise, attains every possible bounty within the realm of existence. The ultimate fruit of all these bounties is expressed through the word “praise,” as that soul becomes the bearer of this spirit. Whatever emanates from this soul emerges from the manifestations of its paradisiacal reality, extending from the essence of understanding to the outward form of the body. Even garments of silk are bestowed upon it, and all pleasures in paradise become its enjoyment.

However, it delights only in its reflection, which is the station of the Point. It is the revolving “Káf,” eternally turning around itself, with no beginning or end, no limit, and no destination. Similarly, anyone who enters the paradise of the Qur’an realizes that all blessings they witness originate from the bounty of the Messenger of God. Even if someone inherits a single ruby, it is only through the gift of that primal reality, which has decreed it so. If it had decreed otherwise, that specific soul would not have inherited it. Who could dare to question this or challenge it?

Thus, all that exists in the presence of that Point, from the extent of its being to its utmost ascension, derives from its generosity, which is the generosity of God. Nothing possesses true existence except through the grace of its essence. For example, if someone in this paradise wears a garment of silk, it is solely through its generosity, even though they may have been previously unable to do so.

This is why, if the eye of insight were opened, one would see that all existence is but a handful from its boundless bounty. Everything who entered the paradise of the Qur’an found themselves under the shade of the first Gate, which is the Messenger of God. All other gates of paradise are within the grasp of this primary Gate; indeed, it is through His generosity that these gates have been opened. For instance, anyone who ascends to the highest station in relation to the final letter, achieving the utmost elevation and manifesting in their body what is beyond conceivable in this world, does so only by the permission of that one who has decreed: “This is one of the gates of paradise and My guidance.”

Likewise, whatever is visibly manifested in the paradise of the tomb of the Eighth Imam exists only by the decree of the Messenger of God, who proclaimed him the tenth of His successors. Although such manifestations may not be apparent at His tomb at present, all such revelations have always been and remain within the grasp of His generosity and the power of His authority. Under every gate of paradise, there exist countless other gates. Every soul that has entered the guardianship of one of these gates becomes, in itself, a paradise for that soul, within its own rank. This truth, infinite in scope, has been evident and continues to flow eternally.

Today, all conceivable pleasures lie within this paradise, and the pleasures of previous paradises have been severed. For example, at the appearance of the Messenger of God, all pleasures associated with the paradise of the Gospel ceased. This is because true joy lies in the recognition of God, in the knowledge of His pleasure, and in obedience to the manifestations of His Cause.

Should a soul become detached from this, whatever paradise they once enjoyed—no matter how exquisite their earthly pleasures—ultimately returns to the fire of annihilation. Even if within the essence of the Gospel letters there remains a sign of truth that once offered ultimate delight, its relevance is confined to the manifestation of Jesus.

Today, that sign has been elevated, and those who hold on to the illusion of its permanence persist in vain, thinking their patience has sufficed. If all the adherents of the Gospel were certain that the appearance of the Messenger of God was the very appearance of Jesus in a more exalted form, not one soul among them would remain bound to the Gospel or find delight in its paradise.

Similarly, after the Qur’an, any imagined delight today holds no truth. If one acts between themselves and God for God’s sake, imagining a spiritual pleasure, it is misplaced because they are unaware that the mirror of God has risen in another paradise. This is why all previous delights have been severed, save for those who recognize God alone, believe in Him, know His proof, and believe in it; who recognize His book, believe in it, and embrace all that is revealed in His book.

Thus, the inhabitants of this paradise find their joy in it until the first appearance of Him Whom God will make manifest. By the essence of God, there is no greater paradise for them, at His appearance, than faith in Him and obedience to Him. All other delights of the people of the Bayán are thereby severed. Blessed is the one who enters His shadow and takes delight in His remembrance, for they will endure with His endurance into another cycle and beyond, with no end or limit. Even as they remain in a manifestation, their faith and delight are severed at the time of the next appearance.

I counsel all followers of the Bayán: If, at the appearance of Him Whom God will make manifest, you are all granted success to attain the greatest paradise and the supreme encounter, then blessed are you, thrice blessed! If not, if you hear that a manifestation has appeared with verses preceding the numerical value of the name of God, al-Aghíth (the Helper), then all of you must enter under His shadow. But if it has not yet occurred and the cycle of al-Mustagháth (the One to be Invoked) has concluded, and you hear that the Point has appeared yet remain uncertain, show mercy to your own souls. Gather entirely under the shadow of that manifest Point, even if you have not yet all entered its shade.

If you hear of a soul manifesting with signs, and the people of knowledge in that era affirm Him—not the well-known scholars, but the devout and discerning who see clearly, even though they may appear clothed in poverty and humility—hasten to enter paradise, don robes of silk, while those who cling to prior beliefs remain stagnant in earlier judgments, failing to reflect. Enter completely under His shadow, for He is the First and the Last, the Manifest and the Hidden.

If you have not heard of His appearance, then arise in supplication and humility, so that God’s grace to the Mustagháth is not cut off from you. However, if you hear that the Mustagháth has indeed appeared—He who is your Beloved and Mine, your Sovereign and Mine—then let not even a breath’s hesitation hold you back. Enter, all of you, into God’s shadow without questioning “why” or “how.” This is the greatest of My commands to you, for it is through this that I have created you.

O people of the Bayán, be ever thankful, for if a soul hesitates even for the briefest breath after two thousand and one years, without doubt, they are no longer of the Bayán and have entered the fire. Unless the Manifestation of God has not yet appeared, all are then required to supplicate and plead. It is not the case that you linger like the Jews who awaited the return of Jesus, nor like the Christians who awaited Muhammad, nor like the community of Muhammad awaiting the appearance of the Qá’im of the lineage of Muhammad. Let not my heart be content if anyone remains in the Bayán while the Point of the Bayán has come in its finality, and you persist in what you are upon. By Him Whom God will make manifest, there is no oath in the knowledge of God greater than this: if He should appear and anyone remains in the Bayán, all the wrath of the Bayán shall be upon them, doubled in intensity.

For today, the wrath of the Qur’án is multiplied against those who have not entered the Bayán, just as the wrath of the Gospel afflicted those who did not enter the Qur’án. Likewise, the Qur’ánic wrath doubled against them. If such a soul exists, they have never truly entered the Bayán, nor sought the shelter of the Tree of the Seven Letters. Similarly, one who remains in the letters of the Qur’án without entering the Bayán has not truly entered the Qur’án nor found refuge under the shadow of the Muhammadan Tree. Otherwise, they would not have failed to follow the more exalted appearance of Muhammad in the Hereafter.

The same applies to the Gospel. If a soul truly believed in Jesus, they would have inevitably believed in Muhammad. Their failure to do so is proof that they had no true faith in the Gospel or Jesus. Today, if anyone reflects on the traditions regarding trials and tests, they will see how much effort the true friends of God made to save people on the Day of Manifestation.

Indeed, those with discerning insight have mentioned in their books that the appearance of His Holiness, peace be upon Him, is the very manifestation of the truth about which people have inquired, as referenced in the tradition of Kumayl. Yet, God guides whom He wills and admits them into paradise. This is the reality of paradise in the realm of life and after death, known only to God. There, “no eye has seen, no ear has heard, nor has it entered the heart of any human being.” God has created therein everything that one may desire or ask for. Even if the heavens were oceans of ink, all things pens, and every soul a scribe, they could never comprehend even a single aspect of paradise after death. The orbit of that paradise is tied to this very paradise mentioned during the servant’s life. If one enters the paradise of God’s Manifestation in this life, they will enter the paradise of the hereafter after death. Otherwise, they will enter the fire upon their passing. I seek refuge in God from such a fate.

In that paradise, I saw nothing but God; within it, only Him; before it, only Him; after it, only Him; above it, only Him; beneath it, only Him. To Him belong creation and command, before and after. There is no God but Him, the Living, the Sustainer, the Self-Subsisting.

A soul may dwell in the highest heights of paradise in one Manifestation and, after the next appearance, descend to the lowest depths of the fire. I seek refuge in God and cling to the cord of the Point of the Bayán, in its beginning and end. He is independent of anyone’s faith in Him or their entrance into His paradise. Indeed, if all refuse, they enter the fire, while He Himself attains His paradise. Therefore, if one soul guides another, it is better for them than owning all that exists on earth. If they guide a soul to find refuge beneath the Tree of Unity, God’s mercy reaches both; otherwise, owning all the earth profits them nothing. The earth is severed from one’s possession at the moment of death, yet the path of guidance remains founded on love and compassion, not severity or dominance. This is God’s eternal way, “entering whom He wills into His mercy,” for He is the Most Gracious, the Most Generous.

There is no paradise greater for any soul than to recognize God’s Manifestation during His appearance, to hear His verses, and to believe in the meeting with God, attaining the honor of union with Him. To traverse the ocean of His good pleasure, which encompasses the realm of divine delight, and to rejoice in the pinnacle of paradise—the station of singleness—is the ultimate bliss. Praise be to God that today, many remain veiled from this paradise, becoming captivated instead by that which is severed from them at the time of their passing and casts them into the fire.

Veiled from that for which they were created, they not only fail to recognize their purpose but also oppose it. It would have been better if they had simply remained indifferent, rather than hostile. And better still if their opposition had not led them to manifest what is unbefitting regarding the Tree of Truth. They profess belief, yet abandon it on the mountain of seclusion. They claim reverence while leaving it in solitude.

For the doers of deeds, there is no fire greater than that of their own actions. Similarly, for the faithful, there is no paradise more exalted than their own faith. “There is no God but God,” the God of paradise, its Lord, Possessor, Sovereign, and Ruler of all that is within it. Paradise subsists by His command, yet He is independent of it and all it contains.

However, those within it rejoice in His presence during His manifestation and later in His hidden state, even if they are unaware of it. All within it ceaselessly glorify Him with praise at every moment and beyond time itself and after time itself. They will proclaim the oneness of God, their Lord, in every state, before every state, and after every state. No soul will enter therein without declaring from the depths of its being, “Verily, I am God; there is no God but Me, the Almighty, the Beloved. Verily, I am God; there is no God but Me, the Watchful, the Sustainer. Verily, I am God; there is no God but Me, the Lord, the Sovereign. Verily, I am God; there is no God but Me, the True, the Inaccessible. Verily, I am God; there is no God but Me, the Lord of all things, the Lord of the mighty throne.”

All things are ultimately drawn back to the form of the human temple, whether masculine or feminine. If such a soul resides in paradise, then everything under its dominion is also in paradise, even if it be a thing unparalleled in its essence within its realm. For whatever emanates from the divine will is reflected in the image of the soul, in its own station. If stripped of all forms, nothing remains in its essence except the human form in its true nature.

This is why all things seek from God to exist under the shadow of that which is ascribed to the believer, not beneath something lesser. Paradise is that which is associated with God, and what is ascribed to the believer is ultimately linked to God. If a thing is associated with a soul devoid of faith, everything related to it dwells in the fire, regardless of how incomparable it may be in its realm.

For example, this chamber without known doors or limits, today the highest pavilion of divine favor where the Tree of Truth is settled, seems to resonate in its very atoms the refrain: “Verily, I am God; there is no God but Me, the Lord of all things.” Even if other chambers are adorned with gilded furnishings, should the Tree of Truth dwell in one such chamber, at that time, the particles of mirrors would resonate, just as the particles of the exalted mirrors of the supreme station of leadership did, which in the days of the land of Ṣād reverberated and continue to do so. The decree for anything is tied back to that soul, and thus, any place where the people of paradise reside reflects the utmost potential of their station. Those who gaze toward the truth will witness it.

For instance, no resting place was lower than the site of the martyrdom of the fifth word on that day. Yet, as it belonged to paradise, it manifested at the highest conceivable level within its shadow. If an observer had gazed upon it that day, they would have perceived its walls worthy of being raised from rubies, not gold. The absence of such manifestations was due to the frailty of the souls, not the incapacity of the land, for it was receptive.

Similarly, the land upon which the opposing tree was established on that day was the loftiest of its time. Yet, the discerning could see its annihilation on that same day, as though it had already vanished. Today, there is no trace of either the dwellers of that land or their abode. Thus, God extinguishes negation and elevates affirmation by His command, for He has power over all things.

Conversely, should the resting place of the Tree of Truth be exalted to the highest heights of any land, it inevitably rises in loftiness, eternally and continually ascending. Even in the shadow, if it be the lowliest of lands, it descends to the utmost depths. Ultimately, all things return to the human soul, which, in turn, returns to God in paradise if it is faithful to Him Who will appear. Otherwise, it reverts to falsehood in the fire if unfaithful.

Gate 17 (The Reality of the Fire)

This chapter highlights that the reality of the fire is undeniable, with countless manifestations and levels. Its essence lies in the absence of recognition of God, which becomes evident in each manifestation through ignorance of the divine presence revealed in the truth of the manifestation.

When the Tree of Reality is made manifest, those who fail to recognize it are engulfed by the fire of doubt, denial, or neglect. Even if they had previously proclaimed the oneness of God, recognized Muhammad as His messenger, and acknowledged `Ali and the Imams as His proofs and the doors to guidance, their lack of understanding and hesitation renders all prior affirmations void.

For instance, the heart (fūʾād) that once affirmed “There is no god but God,” recognized Muhammad, and upheld the truths of the Qur’an, the Prophets, and the Imams, falls into the fire upon encountering the Manifestation and failing to respond with belief and acceptance. Whether due to heedlessness, denial, or hesitation, this failure results in a negation of all truths once professed, as these truths were initially derived from the Tree of Reality. Upon the new appearance of this Tree, all spiritual recognition and affirmation must likewise be renewed, or they are rendered null.

This passage elaborates on the spiritual dynamics of recognition and rejection in the face of divine manifestations. It underscores that the fruits of the previous faith were inherently derived from the Tree of Reality. When this Tree reappears in a new and more exalted manifestation, failure to recognize and embrace it nullifies all prior affirmations and renders the individual as if they had never believed.

The essence of paradise for those who had recognized the earlier manifestation transforms into fire when they fail to acknowledge the latter, more sublime revelation. Even the foremost inhabitants of the prior paradise may find themselves in the lowest depths of fire if they resist the new manifestation. This is because the first act of disconnection—turning away from God—places them in a state of spiritual deprivation.

The first among the heedless, although given abundant grace and opportunities to recognize the truth, including the sending of numerous signs and envoys, chose rejection and became enshrouded in the “garment of the fire of denial.” Conversely, the essence of paradise is embodied by those who turn toward the manifestation and embrace its truth with absolute sincerity.

Thus, the true paradise or fire of any age is not a fixed state but is directly tied to the soul’s response to the divine manifestation. Those aligned with the manifestation enter paradise, while those who turn away become engulfed in the fire of their own rejection, manifesting in their detachment from the source of divine grace.

And what enters Paradise is that which relates to the first who believed, while what pertains to the first who disbelieved returns to the Fire. The aspects of this Fire are innumerable, though its principal gates are mentioned as nineteen. Otherwise, no one but God knows their full count. For every soul that enters through a gate of Fire becomes itself a gate of Fire within its own station, and every soul that enters through a gate of Paradise becomes itself a gate of Paradise within its own station.

Even though all who are in the Fire trace their state back to its first one, and all who are in the Light trace their state back to its first one, both groups worship God, prostrate before Him, revere Him, glorify Him, and affirm His oneness. However, the former group affirms His oneness in the context of this world’s appearance, while the latter affirms it in the context of the Hereafter’s appearance, which is also the first appearance of this Dispensation and the final appearance of the previous one.

Thus, the former becomes void, while the latter remains established. That former group becomes the Fire, while this latter group becomes the Light. That one becomes obliterated, while this one remains eternal. That one is debased, while this one becomes exalted. That one is impoverished, while this one becomes enriched, until nothing remains of the former—neither name nor mention, even in itself.

Yet today, both proclaim, “There is no God but God.” However, what is declared in the Bayán corresponds to what God loves, while what is declared in the Qur’án corresponds to what God does not love. Similarly, in previous times, whoever adhered to the Book of Alif (the Gospel) would have declared the oneness of God. Yet, at the time of the appearance of Qáf (the Qur’án), God, exalted and glorified, desired the unity of His oneness to be declared through the oneness of Muhammad, the Messenger of God, rather than through the oneness of Jesus.

Whoever followed the will of God had a spiritual essence established within them by Him, except for those in whom God entrusted that spirit temporarily; it would eventually depart. But whoever did not follow, the spirit of separation (referred to as “Shín”) would take hold within them. The Spirit settled within them unless it was temporarily entrusted, in which case it must inevitably depart. Yet both groups worship God. This is why, following the refusal of the first “Shín” (denial) to prostrate, its essence and characteristics became manifest, as expressed in the traditions. For instance, in the time of Muhammad, this became the plea: “Pardon me, O Messenger of God, from acknowledging the authority of ʿAlī, the Commander of the Faithful, peace be upon him.” The divine response in that day, as conveyed through Muhammad, aligned with God’s decree: “From where I will, not from where you will. I desire to reveal My purpose as I will, not as you will.”

Thus, this same utterance is now manifest in the Bayán. The first to accept is the essence of Paradise, and the first to reject is the essence of Hellfire. All attributes of good culminate in the first who said “Yes,” while all attributes contrary to good culminate in the first who said “No.” As stated in the Qur’án: “Do not be the first to disbelieve in Him.” Similarly, I exhort you all: “Be the first to believe in Him Whom God shall make manifest on the Day of Resurrection, that you may become the source of all goodness in the Book of God, for this is the supreme bounty.” And I warn you not to veil yourselves from Him, lest you become the source of all that is contrary to goodness, for this is the supreme chastisement.

If a discerning soul reflects, they will perceive that all goodness manifest in the Bayán traces back to the first who said “Yes,” affirming the truth of the Primal Point and occupying the highest station in the celestial realms. Conversely, all that opposes goodness traces back to the first who said “No,” who is the essence of the Fire and occupies the lowest depths of denial in the Bayán. This pattern will remain until the advent of Him Whom God shall make manifest, whereupon similar reasoning and outcomes will prevail: Paradise to the one who accepts and Fire to the one who rejects.

The essence of Hellfire comes into existence only through the refusal to prostrate before God, the Worshiped One, which, in turn, is established by the lack of faith in the Point of the Bayán. This failure affirms its fiery nature in opposition to divine truth. The manifestation of this “Hellishness” is not for others or itself but is ultimately directed toward God.

For example, in their extreme caution within their own homes, such individuals might, due to doubts, refrain from performing ablution, abstain from fasting, or fail to offer prayers, even in their local mosques. Yet, all these acts are invalid before God, being rooted in the essence of denial and rejection. Such actions, perceived by them as for God, are, in reality, the very signs and proofs of their veiling from the Point of the Bayán.

Had they recognized Him, they would not have entertained even a fleeting hesitation regarding Him. Yet they knew Him—for the signs revealed by the First Point of the Qur’án, the verses of God, are manifest today in the Bayán. Having seen and heard these verses, their refusal to bow and acknowledge the Lord of Lords established within them the potentiality of denial. They then donned the cloak of the first gate of Hellfire.

God forbid that one should meet such an end! For one who believes in God, no harm can come upon them, and God protects His believing servants. Every soul that stands in opposition to one of the gates of the Paradise of the Qur’án becomes a universal gate of Hellfire. Other fiery attributes gather under their shadow, all ultimately tracing back to the primal heart of denial, which is the essence of pure rejection. Conversely, all goodness and its attributes flow from the Primal Point of the Qur’án, whose essence is the ultimate confirmation and source of all affirmation. The most beloved thing in Hell is the veiling from the truth, while the most detested thing in Paradise is veiling from recognition of God.

Everything near such a soul becomes their own self, from which they remain veiled. For instance, in the Qur’án, the love of everything was manifest in the slayer of the Fifth Letter, who proclaimed “God is the Greatest” while enduring all that he did. If he had known that this one was the Manifestation of that very Greatness, he would have prostrated before Him, and no other love would have entered his heart.

The most hateful thing to such a person is their very self, which is veiled from recognizing its own reality. This aligns with what God has revealed in all scriptures: that He does not wish for the command of “Zayd” (a generic name for a detached figure) to prevail. For example, the first letter of fire in the Bayán—had they comprehended the words of one who attributes themselves to the People of the House, the Imáms, the successors of the Prophet, and the Prophet Himself as a Manifestation sent from God—they would have been honored before their own selves and revered before all.

How could one whose claim is rooted in affirming prophethood, which is the Manifestation of pure Lordship and Divinity, entertain anything but love and humility toward such a Being? Day and night, they would bow before Him. Yet, they remain veiled and unaware of their Beloved, having clad themselves in the garment of the most despised thing—the denial of the first who turned away from Muhammad. Indeed, this is worse than that, for each subsequent Manifestation becomes the cause for the denial of the former, as the succeeding Revelation is exalted in its station.

For example, the creation of Christ was for the sake of the appearance of Muhammad, just as the creation of the Qur’án was for the revelation of the Bayán, and the creation of the Bayán is for the advent of “He Whom God shall make manifest.” Even though the Pen hesitates to inscribe the name of one who would conceive of anything less than obedience to Him on the Day of His Manifestation with clear and mighty signs from God, should it do so, it would be due to their rejection. Such veiling arises from denial, and such denial arises from the failure to accept.

Negation arises when one turns away, distance results from such estrangement, and fire manifests when that distance becomes fire itself. On the Day of His Manifestation, if anyone seeks refuge in “He Whom God shall make manifest,” none of these outcomes will befall them. The essence of seeking refuge in God on that Day is faith in Him, not anything beyond this affirmation.

For even the first gate of fire would repeatedly utter words like “There is none but God,” countless and unquantifiable times, seeking refuge from its own self, which was characterized by negation. Yet, this availed it nothing. Had it been truthful, it would have sought refuge in the Point of the Bayán through faith in Him, distancing itself from its own essence, which had no belief in Him. Otherwise, what benefit could accrue from prostrating night and day while adhering to the Qur’án but rejecting His ordinances? Could thirty-four daily prostrations to God compensate for rejecting the One who is the Manifestation of His Command?

In such a state, one merely perpetuates what their nature requires—a condition so shameful that the Pen hesitates to inscribe it. Though they prostrate and seek closeness to God, they are, in truth, the farthest from Him, the first among the denizens of fire. Similarly, in the Bayán’s Dispensation, just as the believers circle around the singular divine Word in paradise, so too, in the realms of fire, it is the same. Every multiplicity springs from the first gate, whether in light or fire.

Whoever believes in the Bayán and what God has revealed therein remains under the shade of paradise. Conversely, those who turn away dwell under the shadow of fire. The term “gate” here does not signify something like the gates of a city but rather serves as a representation. For example, the gate of paradise in the realm of “T” refers to the radiance within that world, all existing under the shadow of the primary gate. In every instance, I seek refuge in God from all deniers of affirmation—before, during, and after every moment. Place your trust wholly in God.

The first gate of paradise is symbolically the Point, while the first gate of fire represents its counterpart, extending until the manifestation of “He Whom God shall make manifest.” Visualize the waters of negation flowing through the veins of negative trees, causing them to perish, while the waters of affirmation course through the veins of steadfast trees, sustaining them until negation is completely extinguished. When negation is annihilated, nothing will remain of it in the Bayán except its mention in the sacred text. Affirmation, however, will be established, its reality enduring as those who are connected to it take pride in their association.

How many a fire does God transform into light through “He Whom God shall make manifest,” and how many a light does He turn into fire? If the Manifestation appears within the span of “Ghiyath,” and all enter under His shadow, none will remain in fire. If He manifests during “Mustaghath” and all accept Him, no one will remain in fire either, for all will be enveloped in light.

This sublime favor and supreme illumination have been sought from “He Whom God shall make manifest,” a favor unparalleled and a light unequaled. It ensures that the community does not remain in a state like that of the followers of the Gospel, who waited for two succeeding revelations from God but lingered in anticipation, still awaiting the one promised, “Whose name is Ahmad.” Even if the Manifestation does not appear within these two designations, He will inevitably manifest, for His appearance is inescapable.

Although the reality of His manifestation might shine as clearly as the sun at its zenith, some might view the decline of all others as akin to stars fading into the brightness of day—not in the physical sense of bodily forms or outward appearances, but in the station of faith and truth. They might imagine circumstances akin to today and declare, “That is God, your Lord. To Him belong creation and command. There is none other but He, the Exalted, the Supreme.”

While the divine measures vary in every instance, no mention exists in the Bayán except that of Him. Perhaps this ensures that, upon His appearance, one will not witness sorrow among the faithful in their hidden states.

In the verse mentioned, the believer is reminded of the absolute reliance on God and His sufficiency as the ultimate sustainer and protector. It is stated that all things depend on Him, and without faith in Him, nothing bears fruit. Similarly, with faith in Him, no harm or lack can truly affect one. The text emphasizes the singular importance of God, declaring that nothing in the heavens, the earth, or between them can suffice apart from Him, for He is the all-knowing, all-powerful, and all-sufficient.

The mention transitions to life after death, stating that the human heart cannot grasp its realities. The prayerful phrase, “I seek refuge in God,” rejects any association with the torment of fire. The narrative then turns to the symbolism of fire and light, asserting that in the current manifestation of the Bayán, the distinction between these elements becomes evident. When a servant enters a land belonging to light, they enter paradise; if they enter a land associated with fire, guided by love for the divine, they enter fire immediately unless their intention is purely for God’s sake.

It is described that believers in God refrain from entering locations considered as domains of fire unless sanctioned by the Point of the Bayán or “He Whom God shall make manifest.” If these figures see a benefit for a believer’s soul or if divine testimony necessitates it, then entry may occur.

The passage concludes with a reference to historical and symbolic lands, such as Kufa, where fiery opposition once resided. It invokes acknowledgment of God’s truthfulness in fulfilling His promise, urging the faithful to observe and reflect on these manifestations of divine will.

Thus does God obliterate denial until no trace of it remains, even in the land itself. Then observe the station of light and proclaim, “God has fulfilled His promise.” Likewise, God establishes affirmation by His command, for He is all-knowing and all-powerful.

Gate 18 (The Hour)

Chapter Eighteen: On the Explanation that “The Hour is Coming, Beyond Any Doubt”

The essence of this chapter is that in every manifestation of the divine Will, the “Hour” is, in its primal reality, the Manifestation itself. This “Hour” descends until it encompasses all rightful utterances attributed to it in previous dispensations. If it is declared in a prior manifestation that “the Hour will come,” this statement is true, for it signifies the exaltation of the succeeding Manifestation. In the current dispensation, the “Hour” refers to the Bayán itself, which has come to humanity to judge them until the Day of Resurrection, leaving no escape from its decree.

If the vast seas of the heavens were ink used to describe the “Hour,” even a drop of its reality could not be fully conveyed. In every true manifestation, the “Hour” is established when the Divine Decree confirms it as such. Contemplate the advent of God, for the “Hour” will come upon you suddenly, and before God, your Lord, you shall all be presented.

Gate 19 (The Bayan is a Gift for Him Whome God Shall Make Manifest)

Chapter Nineteen: That Whatever is in the Bayán is a Gift from God for Him Whom God Shall Make Manifest

Glory be to You, O my God! How insignificant is my mention, and whatever is attributed to me, when compared to Your boundless reality. Should I seek to relate it to You, then accept it from me and all that is ascribed to me, through Your grace, for You are the best of the generous.

The essence of this chapter is that the traces and fruits of the Manifestation of Truth, in every dispensation, are gifts from God bestowed upon Him Who will appear in the subsequent Manifestation.

Whatever God revealed to Jesus was a gift from God for Muhammad, the Messenger of God. Today, the meaning of Jesus’ book lies within the souls of those who believe in him, and even the smallest portion, like a particle of clay, is counted as returning to its origin. Similarly, whatever God revealed to Muhammad, now visible in those who believe in the Qur’an, reflects the hearts of his believers as mirrors. This was a gift from God to the Qá’im of the family of Muhammad.

Likewise, whatever is formed in the Bayán from its cherished dimensions is a gift from the Point of the Bayán to Him Whom God shall make manifest, who represents the final appearance of the Point of the Bayán. It is an honor and pride for all to be accepted by Him, whether as a soul or as an entity associated with His mention.

For example, today the least of the Qur’anic manifestations would not accept the gift of the Gospel without aligning it under the shadow of love for Muhammad. Similarly, the Bayán would not elevate even the humblest aspect of a prior revelation unless it entered the love and acceptance of its own shadow. In the same way, Him Whom God shall make manifest will not accept anything attributed to the Bayán unless it is also attributed to His own book.

This cycle continues indefinitely, as the first manifestation of God serves as a gift in every subsequent appearance, drawing back to the initial manifestation as a divine offering for the day of its reappearance in the next world.

How distant is the soul that severs itself from its connection to Him and removes this gift from itself! For instance, if believers in the Qur’an today wish to deliver a gift to the Messenger of God, they must all believe in the Bayán; otherwise, they sever this connection and the divine grace is withheld from them.

The essence of exaltation lies in this: the Tree asks, “Why have you veiled yourselves from meeting your Beloved, who has always been and remains the object of your hearts’ desires?” This is because, in your pursuit of the world, you do not act unless you perceive in it the pleasure of God. Yet today, when the Tree of Truth, the source of all divine pleasure, has manifested itself through the fruit of its existence—which is and has always been the culmination of your souls—you have veiled yourselves. Whatever affects you arises from your own selves, for God is indeed independent of you and of all that you ascribe to yourselves. If you attribute yourselves to God, then it is through this that you achieve piety and find cause for glory. Otherwise, you will annihilate only your own selves, and you shall bear witness to this and come to certainty.

Vahid 3 (The Manifestation of God)

Gate 1 (Creation is For Who Points to Him)

The Gate and the first tenth of the third Unity state that whatever is mentioned as belonging to a thing is its dominion, and it is more rightful for it than for any other. The summary of this principle is that God, the Lord of all worlds, has created all things for the one who points to Him. That one is the mirror of truth, who has eternally and will forever manifest God. All things have been and are created through him. He exists by his own essence, through God, while all things exist through him. Nothing comes into being except by his will. Thus, he is more worthy of all things than anything else, for all else belongs to him by the granting of the sacred Essence, who has given ownership of all things to him. He is, therefore, more rightful of all things than all things themselves.

The fruit of this knowledge is that if the Point of Truth bestows all things upon a single entity, it is and has always been more rightful than any other, whether in practice or by decree alone. For example, if the Messenger of God in the past had taken possession of all that is upon the earth, he would have been more entitled to it than its owners, for it is through God’s granting that all things belong to Him. Similarly, if Him Whom God Shall Make Manifest takes possession of the realities of all things, He is more rightful.

From their realities to their own selves—yet He is far beyond and greater than turning His gaze toward all things, for all things gaze upon His generosity and grace. He is self-sufficient in His essence, independent of all things, and dependent on God by His very being.

The fruit of this principle is that, at the time of manifestation, if He issues a decree, all who recognize His truth must not question Him with “why” or “how” regarding His command. No one has the right to assert ownership of any matter before Him if He commands regarding it, for He is more entitled to it by His own essence. Although He does not command except in accordance with the decree of the Bayán until such time as He wills to renew His covenant with all things, if He commands one of those who inherit according to the Bayán that one carat is the divine decree regarding them in the Bayán, and if they act contrary to it, they have disobeyed the command of their Lord.

For instance, if today the Messenger of God were to say that a command revealed in the Qur’an should now be performed in a particular way, there is no doubt that this command would still be the decree of the Qur’an, even though it is now expressed differently, for all that was revealed previously was from Him. The decree of the past and the present is the same for those who know His truth. This is His entitlement. However, the entitlement of the people is such that the pen of modesty refrains from mentioning it.

All follow His command to perform the Friday prayer, yet if He directs one of them not to pray at their designated place or declares another soul more worthy of their position, they would not accept it. They would have expressed faith in His first command but would not submit to the second. For example, if one like the Muslims was not satisfied with Him being, this situation would not have occurred. This is the entitlement of the people, and that is His entitlement, which resides in hearts.

The verse of God’s oneness, if replaced by another verse through His command, becomes more rightful to Him than the former, as it originates from His own essence. For instance, during the manifestation of the Messenger of God, the verse of oneness that previously resided in the hearts was elevated, and a new, radiant verse in the Qur’an was revealed, illuminating all hearts. If it were not more rightful, how could He have abrogated the prior verses? In the supreme exaltation of servitude, when the servant declares His ownership in this manner, how could the derivatives of such declarations even deserve mention? It suffices that those who gaze upon the Sun of Truth know their place and take pride in their association with Him, even if it is through the attribution of ownership, just as all things derive their honor from the fact that He is the sovereign of all things, and none other than Him.

If, in a later manifestation, others fail to take pride in Him, the truth of their prior acknowledgment and pride in Him remains affirmed. This reality is evident and manifest. If the letters of the alphabet take no pride in the letters of rhyme and do not seek shelter under their shadow, they are nonetheless honored through their association with the tablets of the alphabet. Similarly, this has been true from the earliest times until it reaches the first Adam, who has no beginning, and beyond Him to what has no end.

Say: God begins all things and then restores them, and there is no mention after God. Will you not then believe?

Gate 2 (The Word is Truth)

The second gate of the third Unity: By His word, a thing is created, for His word is truth. The essence of this gate is that the word of the Tree of Truth cannot be compared to the words of others among created beings, for by His word the reality of a thing comes into existence. For example, had the Tree not spoken in the Qur’anic dispensation about the guardianship of the Commander of the Faithful (peace be upon him), the creation of that guardianship would not have come into being.

It would not have come into being, even though he has eternally been the Guardian of God. However, the inception of manifestation depends upon His word in that particular dispensation, not before it. In this manner, all that is beneath the Truth, from the first spark of fire to its last, is created by His word. If He had not declared, “This is beneath the Truth,” it would neither have been realized in the horizons nor manifested in the souls. This is why both light and fire circle around His word.

Similarly, in the Dispensation of the Bayán, if the mention of the first fire had not been made, how could its creation have been realized? Likewise, in the case of light, if He had not mentioned it, how could its guardianship have been established? Reflect on what befell the gates of fire after the veiling of the Tree of Love in the Qur’anic dispensation—why is there no mention of them? How is their reality affirmed from before them? The repudiation of them has been apparent to all, and there has never been any doubt for those endowed with hearts.

If He speaks with the letter of the Illiyyín, the Universal Soul is created within its realm to proclaim the oneness of God with sincerity and purity. If He speaks with the letter beneath the Illiyyín, the Universal Soul is created within its realm in fire according to His justice, such that the pen of modesty refrains from mentioning its true worth.

In every manifestation of the Truth, no honor is greater for the people of that manifestation than that the gaze of the Manifestation does not regard what is beneath their worth. If it does, then by necessity He will mention His decree, and through His decree, their creation is realized, becoming a fire for the people of that manifestation. If people understood how beneficial it is that the gaze of the Manifestation does not regard anything beneath the Truth, then all would strive with the utmost strength to ensure this.

That which is beneath the Truth should not be mentioned in His presence, for if a judgment is made concerning it, it becomes a fire in that manifestation—a fire in which people perish. For instance, at the beginning of this manifestation, had all strived to ensure that nothing unworthy of the Tree would be mentioned, it would not have become a fire in which the veiled ones are condemned to dwell eternally. Creation comes into being through His mention. Otherwise, why does no one mention the prior letter in comparison to this second one, even though the injustice of both, in relation to creation, is equal? Rather, because this one, in opposition to the Truth, performed an unworthy act, its existence is realized in this way until the Day of Resurrection, when all will renounce it and it will be consumed in the fire of its own annihilation.

No honor is greater than this: in the manifestation of every Truth, the people of that manifestation take hold of the Words of God, for the creation of their realities depends upon Him. For example, if a verse is revealed without specifying a particular subject or command—such as the verse: “To God belongs the kingdom of the heavens and the earth and all that is between them, and God is powerful over all things”—a manifestation in the Bayán arises that points to this verse, and even to an infinite extent, manifestations under the shadow of that manifestation continue to emerge, all pointing to this verse. Similarly, verses of this nature are few in the Qur’an, yet the manifestations of divine authority from the time of the appearance until today are beyond count.

Thus, under the shadow of each verse, infinite forms are realized. Even if the matter pertains to a specific command, all adhere to it until the Day of Resurrection, such as the obligation of the Khums or other prescribed ordinances. This is why His word creates things, and it is unlike the word of anyone else, for in it nothing is seen but God, and there is no reality other than God.

The Creator of all things, yet not the sustainer of all things, not the protector of all things, not the giver of life to all things, nor the originator of all things, nor the initiator of all things—except that to Him belongs creation and command, from before and after. Such is the Lord of all worlds.

If a soul recognizes the manifestation of Him Whom God Shall Make Manifest, there is no greater honor for it and all others than ensuring that no mention of fiery attributes is made in His presence, implying that anything other than God has created the fire. Each soul, to the extent of its own reality, receives from that source of grace until the next manifestation, so that between the two manifestations, it may take pride in His bounties, even if it is through a single verse. Indeed, the spirits attached to it will inevitably become manifest concerning it. And who is more truthful in speech than God, if only you would believe?

Gate 3 (The Bayan Revolves Around He Whom God Shall Make Manifest)

The third gate of the third Unity: The Bayán and all within it revolve around the utterance of Him Whom God Shall Make Manifest, just as the letter “A” and all within it revolved around the utterance of Muhammad, the Messenger of God, and that which God revealed to Him in His first manifestation. Likewise, all within it revolved around His word during His latter manifestation.

The essence of this principle is that the focus of the Bayán is none other than Him Whom God Shall Make Manifest, for none other than Him has ever, or will ever, fulfill its purpose. Indeed, His revealer is none other than Himself. The Bayán and its believers yearn for Him more than any lover longs for their beloved. Similarly, the Qur’an and the spirits attached to it longed for the manifestation of its Revealer, and they looked, and continue to look, toward none other than Him.

Today, the Qur’an sends blessings upon those letters that have ascended to and been incorporated into the Bayán. At the same time, it calls for vengeance upon those spirits that have not entered into the Bayán nor recognized its Revealer. And He did not grant His word to it. Likewise, the Bayán sends blessings upon the believing souls among itself, who are the letters of Illiyyín, for they believe in *Him Whom God Shall Make Manifest* and elevate Him toward His Book. It seeks vengeance from the Almighty God upon the letters beneath the Illiyyín, who, at the time of His manifestation, do not prostrate to God in acknowledgment of Him and remain veiled from the presence of God.

If someone observes with the eye of the heart, they would hear today from the letters of the Qur’an: “Help, help, O our God and the God of all things! Rescue us and deliver us from the fire of our association with that to which we were once ascribed. Attribute us instead to You, admit us into the Bayán, for indeed, we have been among those who supplicate for Your grace.” This is the very cry of the letters of the “A” from before and will be spoken word for word by the Bayán in the future.

The Bayán bestows mercy upon those souls who have not squandered their due rights, nor purchased for themselves wrath, and who have prostrated themselves before its Revealer. At the time of the manifestation of Him Whom God Shall Make Manifest, the Bayán looks toward its believers and asks, “Is there any spirit among you who will come today to acknowledge Him Whom God Shall Make Manifest, or remain faithful to the covenant of their Lord within Me?” The Bayán rejoices in the acceptance of its believers, as they turn to its Revealer, and grieves if any sorrow from the believers reaches it concerning its Revealer.

Today, there is nothing more sorrowful than the Qur’an, for all recite it, yet they possess none of its mercy—only its vengeance. This mirrors those who, at the time of the revelation of the Qur’an, recited the Book of the “A,” yet held nothing of its blessings. The people of the Bayán have not acted like the people of the Qur’an, who became veiled from their Beloved by various things. Instead, the elevation of the Bayán is its ascent, and its delight is its afterlife. Its souls cry out, “O Bayán!” They contemplate the command of God and prostrate before Him to whom they were commanded to prostrate, for the Bayán is not enriched by them unless they believe in Him Whom God Shall Make Manifest, who is its Revealer and the Revealer of all Books. It intercedes for its believers before Him, and its intercession is accepted in His presence. There is no servant who calls upon God through the Bayán whose prayer is not answered—until the appearance of Him Whom God Shall Make Manifest. At that time, if someone calls upon God for something incompatible with the Bayán, their prayer will not be accepted.

O Lord, from Your grace and bounty, we beseech You concerning the Bayán and all within it, for what You love and not for what You do not love: that You may have mercy upon it and upon those who believe in it at the time of Your manifestation, and that You may elevate it and those who believe in it on that Day with what You reveal from Yourself, for You are the most merciful of the merciful.

Gate 4 (The Next Manifestation is Greater Than the Prior)

The fourth gate of the third Unity: That which God has revealed to Him in terms of verses and words is greater and loftier than what was revealed before.

The essence of this principle is that in every manifestation, the divine will elevates the manifestation itself, and its words are loftier than those of the previous manifestation. Indeed, the first is a sign of the second, and the second is a sign of the third, as is evident in the sight of God and those endowed with hearts. In reality, the first exists only for the sake of the second, the second only for the sake of the third, and the third only for the sake of the fourth, extending infinitely toward what has no end. This is the measure of its progression.

The favor of the Messenger of God, may peace be upon Him, over Jesus is akin to the favor of the Qur’an over the previous Book. Similarly, this holds true for the next manifestation and the one after that. For the command of God has no limit, nor is there any cessation in what God manifests. Blessed is the soul that, at the time of every manifestation, dons the garment of the tradition of `Askarī, peace be upon Him. The Holy Spirit, in the gardens of Sagur, tastes from our pristine orchards.

The meaning of wondrous words is the Tree of Truth in every manifestation. If there is doubt among those endowed with hearts about the greatness of the Qur’an compared to the Book of the “A” in their manifestations, that doubt will persist in subsequent manifestations. There is no later manifestation except that it is the very manifestation of the first in a more exalted form. Likewise, His Book is none other than the first Book, in a more elevated manner. This is why all are veiled—they cannot comprehend. Otherwise, the command of God is more manifest than anything, for to God is the ultimate return and end, both in the beginning and in the end.

The manifestation of God’s will in each manifestation is a sovereign manifestation over all things. Lesser manifestations are mentioned under its shadow. For instance, whatever is exalted from the Imams or the Shi’a in the manifestation of God is sheltered under the shadow of the manifestation of the Messenger of God. This holds true for what came before and for what follows thereafter. No manifestation of His exists except that it prevails over all and dominates all particles of what is mentioned in its name. In its manifestation, it is a shadow over all, and all must follow it. This is the command of God, from before and after, and we are all devoted to Him.

Gate 5 (The Command Is Entirely the Manifestation’s)

The fifth gate of the third Unity: Elevated stations above the earth are raised if He permits, and if He does not permit, they remain fixed—for the matter is in His hands. The essence of this principle is that once the manifestation of the Tree of Truth has been realized, the command is entirely His.

In all that He commands and forbids, His prohibition is decisive in what He forbids. There is no escape: souls in the exalted stations beloved of God must be raised from their graves, and at the time of their resurrection, the stations return to His command. If He permits their elevation, they are elevated; otherwise, they remain fixed. To Him belongs creation and command. He does as He wills and decrees as He desires. He is not questioned about what He does, but all are questioned concerning everything He does. What He does is what God does, and what He decrees is what God decrees. He is not questioned about His actions, but everything else is questioned, for He is the mirror that reflects none but God, the One Lord of all things—the Lord of all that is seen and unseen, the Lord of the worlds.

Gate 6 (God Has Created Everything and Everything is Below Him)

The sixth gate of the third Unity: Whatever is mentioned as bearing the name of a thing, God has created it in the realm of origination.

The essence of this principle is that God has revealed in the Bayán a word that encompasses all knowledge, which is this: “Verily, I am God; there is no God but Me. All that is below Me is My creation. O My creation, fear Me!” Every thing to which the concept of “thingness” applies is, beneath God, His creation in the realms of origination, invention, bringing forth, and manifestation. However, within these levels, the manifestations of truth exist, who are all signs leading to God. They are the ocean of eternal names and attributes, always pointing to God. Yet, they are mentioned only in terms of names and attributes, not in terms of the essence of divinity or His essential being.

The reality of their existence is that they are, beneath God, His creation, and all are His worshipers. Every thing to which the concept of “thingness” applies is brought into being by God through His will, and His will itself is brought into being by His own self. Thus, today all things are ascribed to the Bayán, for the spirit of their “thingness” is derived from it.

Within these truths and realities, all have been created by the very essence of the Seven Letters, which is the manifestation of the primal will. It becomes evident in the manifestation of the mystery of God and remains hidden in every inner reality of God’s command. Indeed, all belong to God, and all return to Him. God originates all things, then brings them back, and we are all devoted to Him.

Gate 7 (Meeting God is Meeting the Manifestation)

The seventh gate of the third Unity: That which God has revealed about the mention of meeting Him or encountering the Lord refers to Him Whom God Shall Make Manifest, for God cannot be seen in His essence.

The essence of this principle is that the eternal essence, in itself, cannot be comprehended, described, characterized, unified, or seen. Although all perceive, describe, praise, and glorify Him, and He is seen, what is mentioned in the heavenly scriptures as the encounter with Him refers to meeting His manifestation. The intended meaning is the Point of Truth, who is the primal will.

What is mentioned in the Qur’an about meeting God or encountering the Lord refers, in its essence, to meeting the Messenger of God. It gradually descends from the primal reality until it appears in the form of a thing that points solely to God under the shadow of that primal reality. For instance, what is revealed concerning the Imams of Guidance, such as “Whoso recognizes you has recognized God” and similar expressions, stems from this knowledge. Through understanding this principle, the meaning is unlocked.

Similarly, regarding the believer, it is said that their joy is the joy of the Messenger of God, and the joy of the Messenger is the joy of God. Likewise, their sorrow is the sorrow of the Messenger, and their sorrow is the sorrow of God. By this, the believer intended is the primal reality—the gates of guidance—and from there it descends until it applies to every believing soul. Even if a believer commits a sin, the connection to this reality remains intact.

In him, nothing is seen except God, for he is attributed to Him. However, if it resides in the possession of one beneath the believer, nothing is seen in it except fire, for it is attributed to them. The same applies to the dust upon which they are settled and to everything attributed to them. All things have been created solely for the meeting with God, which is the meeting with the primal will in its true essence.

Mentions of what lies beneath Him are by nature indirect and do not possess independent existence. His likeness in all conditions is like the sun, while those beneath Him are like mirrors, reflecting the sun’s radiance. If the mention of meeting is applied to Him, it is through the reflection of the divine unity that originates from Him and appears within Him. Otherwise, the application of this term is only rightful for Him. Whoever attains the presence of Him Whom God Shall Make Manifest has attained the presence of God and has succeeded in the presence of the Lord, provided they are believers in Him. Otherwise, even if they witness Him in a particular manner during His ascent, they will not have truly attained the meeting with God.

For such individuals, what benefit is derived for them? Indeed, it would have been better for them to have remained in eternal nothingness than to exist without faith and without the meeting of the primal will. The meeting of the divine will with the primal will is akin to the reflection of the sun in mirrors, continuing thus to the end of existence. How, then, could one compare the direct meeting with the sun itself to the reflection in mirrors? Although the reflection is nothing but the sun and speaks of nothing but the sun, such is the condition of contingent existence when faced with the eternal essence, and the state of createdness when encountering the preexistent truth.

Whoever associates the meeting with Him Whom God Shall Make Manifest with another meeting, or attributes to Him an equal, a counterpart, a semblance, a peer, or any likeness in this meeting, or describes Him with what applies to others, has failed to recognize Him and is unworthy of mention.

Whoever ascends in their existence does not surpass their own capacity to recognize Him. If knowledge of Him is impossible, how could knowledge of the Eternal Essence be conceivable? Glorified is God above what the speakers say, with great glorification, and exalted is God above what those who remember mention, with great exaltation.

Gate 8 (Everything Is Contained Within the Bayan)

The eighth gate of the third Unity: That everything in the greater world is contained within the Bayán.

The essence of this principle is that whatever is named as a “thing” belongs to the Bayán. Its name and the spirit attached to it relate to the name, not to the thing itself, which pertains to its essence. All that exists in the Bayán is encompassed by this verse: “If We were to reveal this Bayán to those in the dominion of the heavens and the earth and all that is between them, then all, by their Lord, the Merciful, would believe. God, there is no God but Him—the Living, the Watchful, the Self-Subsisting. God, there is no God but Him—the Overpowering, the Manifest, the Unique, the Inaccessible, the Exalted, the Holy. His are the most excellent names. All in the heavens and the earth and all that is between them glorify Him. Glorified and exalted is He above what they describe. Say: Verily, God, He is the Sovereign, the Supreme Ruler, the All-Powerful, the All-Knowing. His are the highest attributes, and all in the heavens and the earth and all that is between them prostrate to Him, for He is the Mighty, the Beloved.”

These are nineteen names that point to God, under which all names and likenesses are mentioned. Opposite them are the nineteen letters of negation, which correspond to the nineteen gates of fire, as opposed to the nineteen gates of paradise.

Whoever does not believe in the Bayán but recites these four verses, which pertain to creation, sustenance, death, and life, with hearts reliant upon these names, will not be considered a believer. Such a person belongs to the gates of fire, and one must seek refuge in God from them.

And anyone who is purified and dissociated from falsehood, attributing all mentions of good things in the Bayán to its names and likenesses, while considering all mentions of that which is below as falling within the silence of the letters of negation, effectively recites the entire Bayán and confirms all that God has revealed previously. These four verses return to this verse: “God bears witness that there is no God but Him. To Him belongs the kingdom and the dominion, then might and power, then authority and divinity, then strength and the jewel, then sovereignty and humanity. He gives life and causes death, then causes death and gives life. Verily, He is the Living who does not die, the Sovereign who does not fade, the Just who does not wrong, the Ruler who does not shift, and the Unique who cannot escape anything from His grasp, whether in the heavens, the earth, or what is between them. Verily, He has power over all things.”

This verse, in turn, relates to another verse: “God bears witness that there is no God but Him. To Him belongs creation and command. He gives life and causes death, then causes death and gives life. Verily, He is the Living who does not die. In His grasp is the dominion of all things. He creates whatever He wills by His command. Verily, He has power over all things.”

This verse connects to the phrase “In the Name of God, the Most Mighty, the Most Holy.” All the letters of the Basmala return to the point of the letter B, for all began with the point, and the entirety of the Bayán is an elaboration of the point. Its appearance is reflected in the mirrors, and its likeness is that of the sun, while all the letters are like mirrors reflecting its radiance. Within no letter is there a first except Him, no last except Him, no manifest except Him, and no hidden except Him.

Likewise, whoever enters under the shadow of belief in the Qur’an, in their reality, nothing is seen except the reflection of the Cause of the Messenger of God, for by His grace, they are sheltered under His shadow. The entirety of the Bayán is the manifestation of the point, and the point holds the station.

The Will of God’s manifestation is the essence of the appearance of God, and all things return to Him Whom God Shall Make Manifest, for He is the one to whom all the Bayán and all within it return with utmost humility and profound reverence. He is the one seen in the mirrors of the Bayán. For example, if the Bayán manifests justice, He is the Just; if it manifests grace, He is the Gracious; if it manifests sovereignty, He is the Sovereign; if it manifests knowledge, He is the All-Knowing; and if it manifests power, He is the All-Powerful. For in the mirrors, nothing is seen except the sun, even if they exist in their reflective capacity.

All the letters of the Illiyyín of the Bayán return to *Him Whom God Shall Make Manifest,* who is the first gate of paradise and the Most Great Name revealed in divinity. All beneath the letters of the Illiyyín return to the first gate of fire, which exists under the shadow of this Name and draws its sustenance from annihilation. If one looks with a discerning eye, all goodness is observed in the grasp of Him Whom God Shall Make Manifest, and all shadows opposing Him are seen before Him.

For example, today He is manifest in the Point of the Bayán, just as previously He was manifest in the Point of the Furqán. No greater honor exists for the Bayán and its believing souls than that nothing is seen in them during the appearance of Him Whom God Shall Make Manifest except Him. In the prior manifestation, there was no doubt that He was manifest in them, and nothing was seen in them except Him. Similarly, today no one doubts the Point of the Furqán, and yet the Point of the Bayán is the very manifestation of the Point of the Furqán, but in a more exalted form.

Indeed, in all the mirrors of the Qur’anic revelation, it is He who is manifest. However, His concealment is due to the loftiness of the manifestations and the intensity of the light, which veils Him from view. This is why today the manifestations of the Qur’anic revelation draw near to God through Him and seek nothing other than His pleasure. How, then, could they issue decrees of their own? Thus, those within the Bayán cannot be saved except through the recognition of Him Whom God Shall Make Manifest in their own realities, not through the recognition of one who has already been manifest. For He is ever manifest, dwelling in the cradle of honor, independence, exaltation, power, and sovereignty. All the attributes of His actions are reflected in the Bayán. His most excellent names are the signs of His paradise, while the names beneath them, veiled in fire, are the apparent manifestations of His justice.

At such a time, it becomes evident that the Sovereign of the Bayán is the manifestation of His name, and through mention of Him, all deeds are carried out. Likewise, He is the manifestation of His majesty, wealth, power, and invincibility, and of all praiseworthy attributes. This is evident in the Point of the Bayán as well, now manifest on the mountain. He observes that nothing exists but His own manifestation, and all perform their actions through Him, whether they are Qur’anic manifestations or those beneath them. However, since they have veiled themselves from their Beloved, they are eternally consumed in the fire of veiling and derive no joy from knowing their Beloved.

If a thing becomes pleasing within the realm of existence, it is He who has been pleased. If a thing becomes despised, it is He who has been despised, for nothing is seen within that thing but the sun of His will, which grants it its existence. Without this, it would be pure nonexistence. Indeed, even the reality of the word “nonexistence” does not come into being except through His mention. Otherwise, it would not even be recognized or mentioned. This is the meaning of the saying of the Messenger of God: “O God, Show me the realities of things as they truly are.” This means not that in the essence of every thing you observe the Point of the Bayán, but that its manifestation appears at various levels: in the rank of earth as earth, in the rank of water as water, in the rank of air as air, and in the rank of fire as fire. This does not diminish anything from Him or cause any increase to Him. For if infinite mirrors are placed before the sun—whether they be of ruby, diamond, crystal, or glass, or of any material conceivable—their reflective nature reflects the sun without anything being added to or subtracted from the sun itself.

For example, consider the manifestation of the Messenger of God after His declaration. His prophetic mission lasted twenty-three years. If He had not declared His prophethood by God’s permission, no soul would have been guided. Yet nothing would have been diminished from Him, nor would anything have been added to His reality. Even without the declaration of His mission, after the appointed time of His earthly existence, He would have ascended to His sanctified horizon, eternally radiant as He always has been and always will be.

Thus, all are sustained by the bounty of the Point of Truth without even a drop being diminished from the ocean of His grace or any increase being added to it. Likewise, if the radiant traces of Him were to be written infinitely in the most exalted forms beyond all conceivable imagination, and if infinite souls were guided by Him, nothing would diminish from Him or add to Him. He remains as He always has been. In this way, God creates the radiance of the sun as itself in its station of mention. Verily, He has power over all things.

Gate 9 (The Bayan Exists Within a Verse of 19 Names - For Any Soul)

The ninth gate of the third Unity: That all things in the Bayán exist within the verse of the Bayán.

The essence of this principle is the Bayán exists within a verse in which nineteen names are mentioned, and under their shadow, nineteen letters of negation are also mentioned. All things that pertain to the human reality, if they signify affirmation, are included among His names and most excellent attributes, even if they consist of a single particle of dust. However, if they signify negation, they are mentioned among those described in “that which they remain silent about.”

Blessed is the one who believes in Him who pours forth these verses from the ocean of His power, brings into being these likenesses through the manifestation of the sun of His grandeur, and fulfills all that is described with the name of negation, unyielding to the majesty of His holy exaltation. This is the Point of the Bayán in that manifestation, the primal will in every manifestation, and the very essence of Him Whom God Shall Make Manifest at the time of His appearance by the permission of His Lord.

Watch for this, O people of insight, for we too have been watching. He rises only for Himself and sets only for Himself, like the sun that rises in the heavens of hearts. Those who face it with the nature of mirrors reflect it without altering the essence of that radiance in its exalted mention and its sanctified glory. To God belongs the command, from before and after, and on that day, the believers shall be pleased.

Gate 10 (The Bayan Exists Within a Verse of 19 Names - For Prophets)

The tenth gate of the third Unity: That what is in this verse is contained within the first verse, from “God bears witness” to “God, Almighty and Powerful.”

The essence of this principle is that its details have been mentioned in the gate preceding this one, but in a manner that any soul might comprehend. This pertains to the mention of souls who, in the station of prophethood, grasp these truths—not in the station of hearts, which is the station of the manifestation of the names of God. For these manifestations have no limit, boundaries, manifestations, hidden aspects, elevations, nearness, risings, or settings. Everything bound in its station, the soul, when clothed in the garment of limitation, assumes boundaries; otherwise, in the station of hearts, nothing is seen but God and His names. To Him belong creation and command, from before and after; indeed, we are all His worshippers.

If a soul today reflects upon the first manifestation of the Messenger of God, which represented the determined station of the will in that dispensation, they will realize that whatever ascribed existence to itself—whether of truth or falsehood—drew its reality from the ocean of His manifestation. Thus, all exist through Him. The intended meaning of the first verse is His very essence in the Furqán, and the intended meaning of the phrase “all things emanate from the B of Bismillah” is also Him.

Similarly, consider the Bayán: all that the believer in God or anything beneath Him attains is realized through the manifestation of the Point of the Bayán. The meaning of the verse “all is within Him” refers to Him, for He is the sign of the creation of this verse, and He is the B of Bismillah in the realm of creation. This B signifies Him, just as words and letters are realized through the point and multiplied infinitely. Similarly, the spirits of all realities are created and multiplied through Him.

When the mention of those endowed with hearts arises, it refers to those who are signs pointing to the phrase “There is no God but God.” When the mention of those endowed with souls arises, it refers to those who are signs pointing to the Messenger of God, peace be upon Him. When the mention of those endowed with spirits arises, it refers to those who are signs pointing to the Imams of Guidance, peace be upon them. When the mention of those endowed with bodies arises, it refers to those who are signs pointing to the gates, peace be upon them.

The names and attributes are manifestations of the multiplicity of that primal unity. Reflect upon the verbal letters of the Bayán: all multiplicity originates from the first unity, even if it extends infinitely. And in the multiplicity of the universal manifestations, there arises a strength in the manifestation surpassing that of the primal unity.

Yet, all things are realized through Him, and all return to Him, just as they originate from Him. It is not that all the letters of the Bayán become that single letter, but rather that each letter, within its own limit, represents a will derived from Him. Similarly, each soul, within its own station, points to Him. Reflect upon the return in the same way you reflect upon the origin: if today a soul arises in the east of origin, its origin is nothing but what it assumes of the garment of the Bayán upon its heart, spirit, soul, and body. Similarly, if a soul returns in the west of return and witnesses the appearance of Him Whom God Shall Make Manifest, it returns to Him in the garment of recognition that it assumes, for the mirrors of origin are from Him and return to Him.

Thus, all things exist within their own limits, originating from the point, without returning to the essence of the point, even though they arise from it. Indeed, consider all things as mirrors and the point as the sun in the sky. If a white mirror faces it, it manifests the verse of hearts. If yellow, the verse of spirits; if green, the verse of souls; if red, the verse of bodies. If it is of colors beyond these, it reflects according to what is inherent within it. Even if, God forbid, a soul devoid of faith stands before the mirror, it reflects its own lower colors and desires.

This is why the statement “I am your Lord, the Most High” arises in opposition to the statement “From God, the Almighty, the Glorious.” Thus, in every manifestation, pure truth becomes indistinguishable from falsehood for those without insight, except for those endowed with vision, who perceive the realities of things as they truly are. These individuals are always observing the sun of truth, and the manifestations and boundaries of the mirrors do not veil them from the Manifest One.

They are the truly righteous in the Book of God, from before and after, and they are the rightly guided. For instance, if someone observed during this manifestation, they would have witnessed this type of reflection in the second letter of negation. That letter, while remembering the sun of the unseen, appeared in the station of God’s testimony, and that unseen sun acted upon it as it did. The pen is too modest to describe it.

Reflect upon this, O possessors of understanding, all of you together. And be certain, O you mirrored suns, all of you together.

Gate 11 (Verbal Letters and Their Spirits Are Created Through the Point)

The eleventh gate of the second Unity: That which is in the verse is contained within the phrase “In the Name of God, the Most Mighty, the Most Holy.”

The essence of this principle is that all verbal letters are created through the point, and their spirits are realized through the point of truth. In the Furqán, that point is Muhammad, the Messenger of God, may peace and blessings be upon Him and His family. In the Bayán, it is the essence of the Seven Letters. In the manifestation of Him Whom God Shall Make Manifest, it is the divine reality, the heavenly essence, the essential light of the divine, and the absolute purity of essence, which is the sun of truth. Its radiance constitutes its signs, and everything beneath it is merely shadows in mirrors.

This has been explained in prior gates and will appear in its appropriate places. God is the protector of the righteous.

Gate 12 (The Sun and the Mirrors)

The twelfth gate of the third Unity: The likeness of the point is like that of the sun, while the likeness of the other letters is like that of mirrors facing it. Everything in the Basmala is contained within the point.

Whoever says, “God, God is my Lord, and I ascribe no partner to my Lord,” has remembered God in accordance with what is decreed in the point.

The essence of this principle is that the mention of the point signifies the reality of the primal will. If it is mentioned in the station of “In the Name of God, the Most Mighty, the Most Holy, from God, the Most Mighty, the Most Holy,” it is then the mention of the essence of that reality.

The will becomes evident through the eye of perception, for if the letter B is separated, the first manifestation of it becomes the letter ’Ayn. Thus, in every aspect, He is manifest upon and within all things. This is the mystery behind the statement of Amīr al-Mu’minīn, peace be upon Him: “The point is beneath the letter B,” referring to a correspondence that speaks of letters and numbers, not of essence or intrinsic reality.

In the manifestation of the Point of Truth, which in the Qur’an appeared as the name of the Messenger of God, its likeness is taken as the sun, and those guided by it are outward suns reflected in mirrors. The fruit of this principle is that knowledge is taken rather than action. The station of action is this: today, as the same Point is manifested in the Bayán, every soul that believes in Him must recognize nothing within themselves as their honor except as a shadow seen in a mirror before the sun in the sky.

For example, if one says “God is greater than my soul,” or if a believer in the Qur’an utters this phrase, before the true Allahu Akbar spoken by the Point of the Furqán in its conclusion, it resembles the sun in the sky relative to its shadow in the mirrors. This truth, however, was not fully apparent in this cycle, except as knowledge for some souls, not as action. It is like the supreme elevation of what ennobles a servant, a branch extending from its root, but not fully realized.

In the manifestation of Him Whom God Shall Make Manifest, the believers in the Bayán must act upon this principle, which is the essence of both knowledge and action. They must perceive no existence for themselves except through Him. Just as the reality of their hearts, spirits, souls, and intrinsic bodies has been realized through the manifestation of the Point of the Bayán, He has placed these verses within the selves of creation so that they may turn toward Him. Thus, all knowledge and faith lies in this: if a person observes and draws conclusions from the fruits of their own existence and, at the appearance of every divine will, regards themselves as utterly dead—as all souls were in the previous manifestation—then they achieve true recognition. For instance, those who today believe in the Messenger of God do not consider themselves significant in His presence. Instead, they find honor and pride in their faith in Him, firmly established in the pleasure of God. However, they remain veiled from realizing that the manifestation of the Point of the Bayán is the very manifestation of the ultimate appearance of the Messenger, but in a more exalted form.

If someone possesses both this knowledge and the actions aligned with it, they will never remain veiled in any manifestation. In every manifestation, they will attain the presence of their Beloved and partake of the fruits of that manifestation. Blessed is the one whom God has taught this knowledge and enabled to act upon it.

Had this knowledge been widespread among people, the station of Amīr al-Mu’minīn, peace be upon Him, would have been seen as equal in favor to that of the Messenger of God, even though the sun of his virtue reveals nothing except that he is the sun of truth. As someone might say, this statement points not to the ocean of the essence of eternity but rather to the ocean of the divine will. It signifies the idea: “The ocean is as it was in pre-eternity; the events are its waves and forms.” These are exactly like the reflections in mirrors that point to the sun, for in the realm of existence, which is the station of mirrors, nothing else is possible.

The first mirror to reflect the sun of truth throughout all worlds has been Amīr al-Mu’minīn, peace be upon Him. In every manifestation, He has appeared under a different name until it reaches this manifestation. Indeed, He is the mirror of all manifestations. Blessed is the one who has sought shelter under His shade, for such individuals are the companions of destiny, the signs of the All-Powerful, the companions of the Day of Origin. They ascend to a horizon that none among the worlds can surpass, save for the one God, when He decrees a thing, creates whatever He wills and even higher than what He wills. Verily, He has power over all things.

The fruit of this knowledge is that in the manifestation of Him Whom God Shall Make Manifest, if all on earth bear witness to Him and He bears witness without their bearing witness, His testimony is like the sun, while their testimony is like the shadow of the sun, which does not align unless placed in direct correspondence. By the sacred essence of God, one line of His words is better than the words of all on earth. Indeed, I seek forgiveness for even mentioning this preference, for how could the reflections of suns in mirrors compare to the effects of the sun in the sky? The former lies in the realm of non-existence, while the latter is in the station of the reality of existence through God, the Almighty and Glorious.

If someone receives the reward of a single Lá iláha illa’lláh from Him, it is better than the reward of all things having acknowledged God’s oneness. Yet, I repent for mentioning this comparison, for it is beyond preference—it is as I have stated before. Whatever He testifies to is the testimony of God regarding that thing, and whatever He speaks concerning it is the speech of God about it.

If, during His manifestation, a king exists and declares his sovereignty, he is like a mirror claiming in the presence of the sun that light resides within him. Similarly, if a scholar boasts of his knowledge before Him, it is the same. If a wealthy person proclaims his wealth, it is likewise. If a powerful one displays his power, it is the same. If someone claims honor, it is the same. Even those of the same kind as him would laugh at such claims, knowing that the sun of truth.

For example, countless kings have existed on the earth, both during the manifestation of the Bayán and in manifestations preceding the Bayán. Yet all kings, along with their manifestations, ultimately terminate in the point of the divine will, regardless of which manifestation it may occur in. The same is true for those of knowledge, wealth, power, and honor. Reflect upon this, gain certainty, and act accordingly concerning all names and attributes—and indeed regarding every thing to which the concept of “thingness” is applied.

Do not display any claim of existence before Him, for such claims arise from nonexistence. Observe the condition of those who sought to affirm the Messenger of God by affirming the monks of the Book of the “A.” Similarly, consider the Bayán: there were those who sought to affirm the Point of the Bayán through the affirmation of individuals who, for 1,270 years, had been veiled in various degrees by the first manifestation of His in the Qur’an.

This happens even in the time of acceptance—so how could the pen turn to mention the condition of those in a state of rejection? These individuals attempt to bring faith in the one who resides in the fire by affirming the reality of paradise and hell. Through their affirmations, they seek to validate the Word of God, and through their testimony, they try to confirm the truth of the Realized Truth, whose testimony is the very testimony of God regarding all things.

The one to whom all believe through faith in Him is the true believer, while disbelief in Him leads to judgment beneath the station of faith. If someone acts on a ruling other than that which pertains to the name “Believer,” which is one of His names, what limit can be placed upon them? It is a waste to even mention the letter “H” in describing them, for purity can be decreed in their case, but by their own ruling, it cannot be applied to Him.

“By the One who split the seed and created the soul, who stands alone in might, sanctified in greatness, and unique in oneness”

By His majesty and might, no fire is greater than the veiling of people from their Beloved, to whom they turn night and day. And no paradise is greater than beholding the sun of truth and seeing everything else as mere shadows in mirrors, acting only in accordance with His will. If a soul that has issued judgments in the name of God were to uncover the reality of its actions, it would fully grasp the torment of being veiled within itself. Such torment would be inevitable for it, even in the darkest of nights. And God guides whomever He wills to the path of true certainty.

God does not love to mention those who do not believe in Him and His signs, but God loves the righteous.

Gate 13 (Impermissible to Ask About Him Whom God Shall Make Manifest)

The thirteenth gate of the third Unity: It is impermissible to ask about Him Whom God Shall Make Manifest except in accordance with the Book, and to act in accordance with it is better for those who have spoken of faith with their tongues. This may apply to some in relation to others. God is a witness over all things.

The essence of this principle is that questioning about Him Whom God Shall Make Manifest is not permissible except concerning matters befitting His station. His station is the pure manifestation of divine appearance, even the very essence of appearance itself. The essences of all manifestations are revealed under His shadow. If there is any virtue in existence, it is a reflection of His grace. If there is any thing, it is by His reality.

Whoever seeks to observe His knowledge should look to the scholars of the Bayán, who have knowledge of His Book from the prior manifestation. Whoever desires to witness His power should look to the possessors of power in the Bayán, who have been empowered by the manifestation of His prior might. Similarly, the possessors of honor reflect His prior glory, the possessors of greatness reflect His prior grandeur, and the possessors of strength reflect His prior strength.

From beginning to end, the Bayán is the repository of all His attributes and the treasury of fire. The light of His essence and the spirits associated with it on the earth are signs pointing to His words from His prior manifestation. All were created for the manifestation that follows. For example, His name “the Generous” in the Bayán was created for His name “the Generous” in His current manifestation, just as the name “the Bestower” in the Qur’an was created for the name “the Bestower” in the Bayán. This pattern applies to all names and attributes of the Truth, both in the realm of Truth and beneath it.

Whoever comes to know Him becomes as if lifeless before His will, and no proof is greater for them or for their own soul than His very presence. This is true for all, as all verses and words arise from the ocean of His grace, are illuminated by the vastness of His generosity, and are enlightened by the majesty of His glory.

If one seeks to question Him, it is impermissible except within the context of the Book, so that the line of His response may be understood as it is—becoming a verse from the Beloved to the questioner. For instance, in the Bayán, whoever embodies this praiseworthy attribute of refraining from inappropriate questioning is beloved in both His hidden and manifest stations. However, one must not inquire about matters unbefitting His station. For example, if someone asks a jeweler about the value of straw, such a person is deeply veiled and rejected.

The same applies to the highest heights of creation in relation to Him, except for what He describes of Himself on the Day of His Manifestation. Imagine a scenario: someone questions Him in His Book about matters revealed in the Bayán concerning certain boundaries that they have established for themselves. In response, He reveals not from His own self but from God:

“Indeed, I am God, there is no God but Me. I have created all things, sent the messengers before, and revealed the scriptures upon them so that you may worship none but God, your Lord and the Lord of all things. Indeed, that is the true certainty. It is the same to Me whether you believe in Me, for you only prepare the way for your own selves. If you do not believe in Me or in what God has revealed to Me, you only veil yourselves. I have been independent of you from before, and I will remain independent of you hereafter. So, help your own souls, O creation of God, and believe in My verses. For whoever does not believe in Me or in what God has revealed to Me is, in the sight of God, like one who did not believe in the essence of the Seven Letters and the Bayán, though they believed before in Muhammad, the Messenger of God, and the Furqán.

How will you act on that day when you would refuse to associate yourselves with those souls? Likewise, if you truly understand, you will enter into the religion of God and refuse to remain in the Bayán after what God has revealed to Me of His verses. Verily, He has power over all things. I am the Point of the Bayán, and before this, God manifested Me as He had manifested Me previously. Blessed are those who have recognized Me and believed in the Bayán before. Then hasten in the Cause of God and fear Him alone. See nothing in Me but God, your Lord and the Lord of all things—the Lord of the heavens and the earth, the Lord of all that is seen and unseen, the Lord of the worlds.

What you possess is like the reflection of the sun in a mirror, and thus is your understanding from your books compared to what We have revealed to you previously in the Bayán. So, O servants of God, be mindful of Him. Let your inquiries to your Beloved be brief, concerning only the loftiness of His oneness, the exaltation of His sanctity, the elevation of His glorification, and the transcendence of His greatness—in knowledge, in word, in deed, both outwardly and inwardly. For He loves hearts that point solely to God and are centered on His love, and spirits, souls, and bodies that direct solely toward Him.

The letters of His “Living” essence are the same as the Living Letters of the Bayán, which are identical to the Living Letters of the Furqán, and likewise to those of the Book of A to Z, continuing until the Book of Adam. From the appearance of Adam to the first manifestation and the Point of the Bayán, only 12,210 years of this world’s time have passed. Beyond this, there is no doubt that God has created countless Adams, whose number is known to none but Him. In every world, the manifestation of the divine will has been none other than the Point of the Bayán, the essence of the Seven Letters. The Living Letters are exclusively the Living Letters of the Bayán, His names are only the names of the Bayán, and His likenesses are only the likenesses of the Bayán.

He is universally recognized as a prophet with a book attributed to God, yet all remain veiled from His true knowledge and unaware of His book, except for the believers in the Bayán. In the same way, observe the manifestation of Him Whom God Shall Make Manifest, for He is none other than the primal will in all worlds. His book is the book of that primal will in all worlds. He has been and will always be a sign pointing to God. His book has been and will always be the voice of God. His names have been and will always be manifestations of the name of God, exalted and glorified. His likenesses have been and will always dwell under the shadow of God, exalted and glorified.

To Him belong creation and command, from before and after. There is no God but Him. Indeed, we are all devoted to Him.

The very Point of the Bayán is the same as the Adam of the primal creation, the first of its kind, and the same as the seal that is in His hand, which has been preserved by God from that time until now. The sign engraved upon it is the very same sign that was engraved upon it before. This explanation is offered due to the weakness of human understanding; otherwise, Adam in the station of the Point is the same as this Adam.

Consider a youth who has reached the age of twelve. He would not say, “I am from the drop that descended from a certain heaven and was established in a certain earth.” If he did, it would show a regression, and those endowed with knowledge would not deem him fully mature in intellect. Similarly, the Point of the Bayán does not say today, “I am the manifestation of the will from Adam until today,” for such a statement would reflect the same kind of regression. This is why the Messenger of God did not say, “I am Jesus,” for that would imply that Jesus had ascended from his own station to reach that level.

In the same way, Him Whom God Shall Make Manifest—when He is mentioned in the station of being beloved at fourteen years—would not say, “I was that twelve-year-old,” for such a statement would account for the weakness of human understanding. All things progress toward loftiness, not regression, even though the fourteen-year-old at one time was the twelve-year-old, just as he had previously been in the form of Adam’s seed, gradually advancing until he became twelve. From that age, he progresses further until he reaches fourteen.

If today one of the believers in the Qur’an considers it acceptable to say, “I am among the believers in the Gospel,” then the Point of Truth also considers it acceptable to speak in this way. Similarly, this principle applies in the Bayán, and the Bayán, in relation to Him Whom God Shall Make Manifest, follows the same progression infinitely. The manifestation of God appears in each dispensation as He wills, but each subsequent manifestation is the maturity of the preceding one. Therefore, at the point of maturity, it would not befit Him to refer to His prior station as His own, for the station of maturity encompasses all that belongs to its previous station, while also surpassing it.

For example, the letter Ghayn exists, but not as Ṣad, even though Ṣad contains what Ghayn possesses and more. However, Ṣad does not encompass the thousand Ghayns contained in Ẓā. This pattern applies in the numerical and creative orders as well.

At the beginning of each manifestation, those who enter that manifestation through God, the Mighty and Glorious, and recognize the previous manifestation alongside what it bestowed, are those who progress. Otherwise, they remain veiled from the new bounties of God and are consumed within what was. For instance, the will that manifested from Adam to the Point of the Bayán retains the thrones and the followers associated with its prior manifestations, but the former do not possess what this new manifestation holds. Even though the throne is of His essence and the thrones signify the signs pointing to Him, they do not encompass what belongs to this appearance.

Every soul who was sincere in faith—or indeed every thing that existed in the ’Illiyyīn of the previous cycle—has inevitably entered the paradise of the new manifestation. Today, all have entered the Bayán and continue to do so. However, those who remain veiled are not judged to be within paradise; instead, the decree of fire applies to them. This is because paradise in every age is the perfection of that age. Today, perfection lies in the Bayán, not beneath it. In the manifestation of Him Whom God Shall Make Manifest, perfection will be found in His Book, and so it will ascend infinitely.

Each subsequent manifestation incorporates the previous one along with its own perfections. In no manifestation is there a will other than that which strives to bring all into that manifestation, saving them from the fire and admitting them into paradise. The degree of this depends on the extent to which the means for it have been provided and carried out. Otherwise, matters remain until it becomes clear how the brave ones of the Bayán and its forerunners act—whether they bring everyone into paradise with their effort or, according to what resources are available, advance the Cause of God as much as possible.

By the sacred essence of God, the Mighty and Glorious, if the possessors of authority and knowledge in the time of Him Whom God Shall Make Manifest were united in faith in Him, He would not be content to leave even one soul of the Bayán upon the earth. How, then, could one who is not of the Bayán presume to exert effort or claim to assist the Absolute Truth until no thing remains except that it has entered paradise? This is the greatest bounty and supreme success in every manifestation. When all on earth come under the shadow of that manifestation and owe their allegiance to its Cause, only then is the essence of the divine will satisfied. Otherwise, it remains eternally supplicating for the grace of God until that state is realized. And it is inevitable that it will be realized, for God is and always has been powerful over all things. In every cycle, according to what benefits the entirety of creation, God will bring about the necessary means. Ultimately, all who dwell upon the earth will be granted a portion of the supreme paradise. Indeed, He is the All-Knowing, the All-Powerful.

Gate 14 (Preserve the Bayan With Utmost Care)

The fourteenth gate of the third Unity: On preserving the Bayán with the utmost care by every soul.

The essence of this principle is that what remains among the people from the Tree of Truth are His words and the spirits associated with them. The extent to which people preserve these words, honor them, elevate them, and safeguard them reflects in their own spirits. It is not permissible for the tablets to remain hidden; they must be collected, bound, and preserved in the most honorable manner possible by every soul, ensuring they do not become like the Qur’an, with scattered fragments found in corners of mosques and inappropriately treated.

No soul invests even a mustard seed’s worth of effort in the Bayán without God guaranteeing to grant them two thousand times its reward. If such recompense does not reach them in this world, they will certainly attain it in the next, and no hand will sever the connection between them and God. Blessed is the one who preserves the words of God with the utmost care and embellishes them as best as they can, for the honor and adornment of their spirits lie in this.

It is not that preserving the Bayán requires gold worth a thousand measures, but that a soul in whom the spirit of the Bayán resides, through their faith. Even a single measure of the Bayán becomes a necessity for one who seeks its worth. All exist in their respective stations, apparent to those who are perceptive. No servant who possesses the entirety of the Bayán will remain unblessed; instead, their good deeds will be multiplied, and they will be nourished with uncountable provisions. The angels, who are the stewards of all things, will shower blessings upon them, seeking mercy and forgiveness for them.

The more effort expended in elevating its craftsmanship, lightening its weight, magnifying its calligraphy, and embellishing its tablets, the more beloved it becomes to God compared to lesser acts. It is unworthy to inscribe in its margins the trivial notes of students that diminish its majesty. The essence of this principle is that each person, in their station, should preserve the Bayán in a manner reflecting its unparalleled nature, even though there exist infinite levels above and below them.

Permission has not been granted to write it with anything other than excellent script, for its recitation, observation, and contemplation bring divine pleasure. These actions must ultimately lead to the application of what God has revealed within it. For there is no word that does not draw its spirit from its recitation. Whoever gazes upon the Bayán with reverence and sends blessings upon it with the prayer,
“O God, bless the Bayán and those who have believed in it in every condition, with might and majesty. O God, chastise those who have not believed in it with Your power and justice,” fulfills the rights of its words.

This is the grace of God upon His servants, for He is bountiful and self-sufficient. All the majesty of the Bayán reflects Him Whom God Shall Make Manifest. Mercy is for those who believe in Him, and punishment is for those who do not believe in Him.

Gate 15 (Belief in Him Whom God Shall Make Manifest is Belief in God)

The fifteenth gate of the third Unity: Whoever believes in Him Whom God Shall Make Manifest is as though they have believed in God. Whoever does not believe in Him Whom God Shall Make Manifest, even if they profess belief in God and in what they believed before, it is as if they have never believed. They will be cast into the fire.

The essence of this principle is that the manifestation of God in every cycle—embodying the primal will—is and has always been the radiance of God (Bahá’u’lláh). All things, in relation to His radiance, are nothing. Every soul that believes in His subsequent manifestation has, in effect, believed in all His manifestations, both past and future, within that cycle. The future manifestation is encompassed within the current one, as the current is a reflection of the former.

For instance, the reality of the soul at fourteen years, before it reaches nineteen, contains its nineteen-year maturity within the fourteen-year self. Thus, whoever believes in Him Whom God Shall Make Manifest and in what He commands, believes in God from the eternal beginning—without beginning—and attains the pleasure of God in every manifestation. But whoever does not believe in Him, even if they claim faith in all worlds and enjoy God’s favor, their deeds become as scattered dust, as if they never believed in God even for a moment.

This truth is evident in the Point of the Bayán to those endowed with insight, and in the Furqán, it is even clearer to all. Whoever believes in Muhammad, peace be upon Him and His family, has certainly believed in God and His commands in all worlds. Whoever does not believe in Him has not believed in God or His commands in any world.

Thus, those without faith are judged beneath the station of the believers in the Qur’an of their time. Be certain of this, O people of knowledge, all of you together. It is possible for a soul to be a believer in one manifestation but cast into the fire in the next. Conversely, a soul in the fire in a previous manifestation may become a believer in the subsequent one.

In the subsequent manifestation, one may find themselves in paradise, for the manifestation of God has neither a beginning nor an end that can be defined. If someone is not a believer across a thousand thousand manifestations but becomes a believer in the one following, all their previous worlds are transformed into faith. Conversely, if, God forbid, the reverse occurs, all their faith is reduced to nothing. This is because, in each manifestation, whatever constitutes God’s pleasure resides solely with that manifestation—whether it is before or after.

For example, during the appearance of the Messenger of God, whatever was the pleasure of God, from the beginning of creation up to the advent of the Qa’im, peace be upon Him, was contained within the pleasure of that day’s manifestation. Similarly, the pleasure of Him Whom God Shall Make Manifest today is the Bayán, up until His own manifestation. At that point, His pleasure is renewed in His appearance, eternally as it has been and will be. This is the station of divine will before God and will remain so.

No manifestation occurs without a covenant being taken from the believers in that appearance to affirm faith in the next manifestation. If they fulfill this covenant, no one remains in the fire. For instance, had the adherents of the Book of the “A” fulfilled their covenant with Jesus, no one would have remained in the fire during the manifestation of the Messenger of God. Likewise, in the Furqán, had all accepted the divine radiance of that manifestation, no one would have been judged beneath the station of faith or left in the fire.

Similarly, if all the believers in the Bayán were to believe in Him Whom God Shall Make Manifest, no one would remain in the fire, and no one would be judged below the station of faith. However, vigilance toward the next manifestation is necessary, ensuring that no delay occurs between its appearance and universal belief among the faithful of the Bayán. The interval of time—even if only to the station of the Mustagháth—is unworthy if precaution does not protect them from delay.

This caution lies within the fire, for it always has and always will. Yet, there is hope in the grace of God, who is compassionate and merciful, that at the time of the manifestation, through His exalted commands and sacred tablets, He will awaken all His servants from their slumber and not allow them to remain in the fire under the decree of the Bayán until the station of Mustagháth is reached. Who but God knows the timing of the manifestation? Whenever it occurs, all must affirm the Point of Truth and give thanks to God, even though there is hope in His grace that before Mustagháth, the Word of God will be exalted and the divine proof will manifest.

The proof lies in His verses, and the evidence of His being is Himself. He is recognized through Himself and not through anything other than Him. Exalted is God above what they describe.

Gate 16 (Impermissible to Act Except Through the Traces of the Point)

The sixteenth gate of the third Unity: It is impermissible to act except through the traces of the Point.

The essence of this principle is that no action is permissible except through the traces of the Point of the Bayán. In this manifestation, for the Living Letters, their traces appear through the sun of truth, for the verses are specific to the Point, the supplications are specific to the Messenger of God, the commentaries are specific to the Imams of Guidance, and the scholarly forms are specific to the Gates. Yet, all these arise from the same ocean to ensure that all these traces are observed in their primal reality in the most exalted form.

There is no honor greater for them than the precedence of faith, which is the most glorious of all things before God and the people of knowledge. All grace dwells under its shadow. From the time of sunset until the rising of Him Whom God Shall Make Manifest, the obligatory traces are elevated, and the Living Letters and all who believe in God and the Bayán remain under their shadow. Except for one who soars in the knowledge of a decree of God, whether concerning principles or branches, if one manifests any effect through their actions without exceeding the bounds of the Bayán, they will remain under its shadow. Otherwise, they are unworthy of mention before God and the people of knowledge. During this cycle, if one reflects, they will perceive the clarity and ease in the statements, arguments, and delights of what has been revealed from the Point of the Sun of Truth. For His traces are akin to the radiance of the sun compared to the light of stars. Is it possible for anyone to equate the two? Exalted is God above such a comparison, infinitely glorified and greatly exalted.

However, one should strive to understand the knowledge of letters, the correspondences of numbers, the names of God, and the connections between similar words and effects. In their rightful place, where permission has been granted, the order of the Bayán should be presented in whatever form makes it most pleasing. Even if it manifests in a thousand variations, all ultimately return to the essence of the Bayán. For no letter is added to it, nor is any letter removed from it, except that the arrangement, preservation, and correspondence between parts may differ slightly in one version compared to another.

It appears evident that no new arrangement is given except that it becomes sweeter and more harmonious than the previous one. Blessed is the one who reflects upon the arrangement of the Bayán and gives thanks to their Lord, for He reveals signs and purposes from God within the Bayán, until God raises what He wills and brings forth what He desires. Verily, He is mighty and powerful.

The best arrangements are those that adhere to outward boundaries. For example, if ten prayers, each a hundred verses, are listed together, they should not intermix or confuse the arrangement. The five streams should not be blended. Verses should remain in their loftiness, supplications in their elevation, commentaries in their seat of majesty, and the sublime words in their celestial heights.

The loftiness of its sanctity and the elevation of its Persian words reflect an unparalleled majesty, as no subtle observer could overlook the essential connections therein. This is a grace of God upon the scholars of the Bayán, who rise to what they are commanded until God relieves them through the manifestation of that which they turn to day and night, seeking their Lord.

If none appears to clarify or organize the Bayán with its structure, it remains like the sun among the stars, as its clarity outshines all else. This occurs when all are veiled, much like the Point of the Bayán writing three commentaries on the Qur’an: two following the structure of its verses to completion and one on the Surah of the Cow, structured in scientific discourse. Even a single letter of His commentaries outweighs the collective works of all commentators from the Qur’an’s revelation to its ascension.

Who compares the radiance of the sun to the light of the stars? Such a comparison holds no validity before God. Will you not reflect?

Gate 17 (Impermissible To Transcribe the Bayan Except With Calligraphy)

The seventeenth gate of the third Unity: It is impermissible to transcribe the traces of the Point except in the finest calligraphy. If anyone possesses even one letter written without excellence, their work is rendered void, and they are not among the believers.

The essence of this principle is that all traces of the Point are referred to as the Bayán. However, this name, in its primal truth, applies exclusively to the verses. It then applies in a secondary sense to supplications, in a tertiary sense to commentaries, in a fourth sense to scientific forms, and in a fifth sense to Persian words. However, the true designation of this name belongs solely to the verses and none other, as befitting their rank. Permission has been given that the designation of “Servant of the Bayán” may be passed among souls, for the name Bayán is derived from the essence of God’s name. The first to name Himself with it was God, exalted and glorified, as He revealed: “Indeed, I am God, there is no God but Me, the One, the Bayán.” All the mysteries of the Bayán are manifest in this name, for the numerical value of Bayán aligns with One, forming the comprehensive number of God’s name.

Thus, it becomes a mirror reflecting the Point of the Bayán, which is itself a mirror for God, and for Him Whom God Shall Make Manifest, who is the mirror of God. Whatever in the Bayán belongs to God has been and will remain for God. In its comprehensive expression, it reflects Him; in the mention of each letter of the One, it reaches the numerical completeness of that exalted word. For they are, and always will be, for God. However, all ultimately return to the First Gate.

As is evident in the Point of the Bayán, what lies within the mirrors cannot equate to the sun in the sky. “There is no God but God, the Lord of the heavens, the Lord of the earth, the Lord of all things, the Lord of what is seen and unseen, the Lord of the worlds. Truly, your God is one God; there is no God but He, the Most Merciful, the Exalted, the Inaccessible.”

It is not permissible for anyone to write a single letter of the Bayán except in the finest script. Excellence is defined by what is most suitable for each individual in their capacity—not beyond it, nor below it. This ensures that the spirit associated with that letter in the Bayán is elevated to the utmost potential within its realm. Among the believers in the Bayán, nothing is seen unless it has reached perfection within its station.

Consider how today the Letters of Alif are distinct in their excellence among nations. In the same way, those in the Bayán must excel such that if one from the Bayán were in the East on the earth, by virtue of their refinement and the excellence of what they possess in their station, they would become beloved. This is the greatest path for attracting all religions to the true faith of God, the Merciful. Yet, this depends on one’s capability; it should not bring hardship upon oneself in any matter. God does not desire to see a believer in sorrow; rather, all duties are prescribed according to one’s ability.

It seems as though, even now in this mountain, the adorned Bayán is cherished by the people of the Bayán, who find joy in its recitation. Through this, they prepare themselves to present their copies of the Bayán before Him Whom God Shall Make Manifest, which is the ultimate act of presenting oneself to God. Such presentation has always been and will always be a sign of devotion. They conceal any display of their own existence before Him, for anything less would be contrary to humility and grace. Fear God, O people of the Bayán, all of you together.

Gate 18 (Interpretations Must Be in The Finest Script)

The eighteenth gate of the third Unity: Whoever desires to interpret anything from the traces of the Point or to compose a work for the pleasure of God must not allow their copy to be presented to anyone unless they have transcribed it themselves in the finest script, or at least in a script beneath their capacity. Only then is it permissible; otherwise, it is not.

The essence of this principle is that God loves in the Bayán that whatever arises from any matter—be it derived from the station of the Point or reaching the utmost of its perfection—attains the highest refinement in both form and essence. Thus, no soul experiences even a mustard seed’s worth of aversion or bears what God does not love. Among these decrees is the ruling that anyone who writes a commentary on the words of the Bayán or composes a book in any science must transcribe the original version themselves with the finest script they can muster. If they cannot, they must give it to someone else capable of doing so, then preserve it with themselves before offering a copy to another. The traces of each soul should remain in the possession of that soul before being shared. If this standard is not met, their actions may be rendered void, except in cases where it is not feasible, or where a better copy is produced for the individual. In such cases, permission is granted to provide the work to another before transcribing it oneself, so that the improved version may be completed and returned. This is permissible in situations where capability is lacking; otherwise, completing it oneself remains the preferred course in the sight of God.

This stands in contrast to the practice of the scholars of this age, who preserve incomplete manuscripts with numerous contradictions on each page, merely because they are considered original versions. Such carelessness resembles the “Book of Sorrows” now found in this mountain, attributed to its compiler. If a book contains even a single misplaced mark in an unsecure place, it is unworthy of preservation and unsuitable for the boundless ocean of God’s grace. Let your works, O people of the Bayán, reflect the utmost refinement according to what is within your capacity.

Say: “God is more gracious than all that is gracious. None can escape the sovereignty of His gracious dominion—not in the heavens, nor on the earth, nor in what lies between them. Verily, He is supremely gracious and infinitely merciful.”

Gate 19 (Give for the Glorification of the Bayan)

The nineteenth gate of the third Unity: Permission is granted for those who wish to spend their possessions on the traces of the Point, in any manner they desire, as long as it elevates them through the love of God.

The essence of this principle is that God, out of His boundless grace, has permitted each person to spend as much as they are able for the glorification of the Bayán. If it were possible to dedicate all that is on earth to the exaltation of the Bayán, such permission would have been granted to Him, such permission would have been granted. The fruit of this principle is that, in the time of Him Whom God Shall Make Manifest, one should reflect: if His traces are given such rulings, how might His very self be treated? Let not what occurs today repeat itself, where countless copies of the Qur’an from the era of the “A” remain widely disseminated within Islam, yet His abode lies in a mountain, where the chamber of His rest consists of mere clay bricks.

However, wherever His dwelling is, it is upon the Throne of God, whether it is upon the seat of majesty or over the soil of the earth. This statement serves as a reminder for the believers in the Bayán, that they should not act toward Him as those veiled from the Qur’an acted. Nonetheless, before Him, light and darkness are equal; both glorify His praise in the evening and the morning.

Vahid 4

Gate 1 (The Point Has Two Stations)

The first gate of the fourth Unity: The Point has two stations: one in which it speaks on behalf of God and one in which it speaks on behalf of what is below God. The latter is the station of servitude through which God is worshipped day and night, and His praise is sung morning and evening.

The essence of this principle is that God has created two stations for the Sun of Truth. One is the hidden station of His essence, which manifests divinity. Whatever verses are revealed, they are from Him. He cannot be described by any description or defined by any attribute, for He is exalted above all mention and praise and sanctified beyond any essence or substance. None but Him can know Him, and He is not found except by Himself. To Him belong creation and command. There is no God but Him, the One, the Majestic, the Most Exalted.

This is the station of the mighty verse: “Say, God is Truth. Whatever is other than God is creation, and all worship Him.” Beneath this verse lies His creation, and within it, nothing is seen except God. Whatever is below, He is the Creator, and this is a verse in which no sign of being a sign can be discerned; rather, it is the very Manifestation of God, the Essence of the Mystery of God, the Loftiness of the Loftiness of God, the Sublimity of the Sublimity of God, the Eternity of the Eternal, the Essence of the Everlasting, and the Pure, Absolute, Eternal Countenance.

A sign exists for the sake of recognition; otherwise, the sign itself is not perceived. For if the sign is regarded, it becomes creation, and He is not mentioned in Himself except by that through which the Essence of the Eternal is made manifest. For Him, there are neither places nor boundaries. His nearness is identical to His distance, and His distance is identical to His nearness. His Firstness is identical to His Lastness, and His Lastness is identical to His Firstness. His Manifestness is identical to His Hiddenness, and His Hiddenness is identical to His Manifestness. His Loftiness is identical to His Proximity, and His Proximity is identical to His Loftiness. His coolness is identical to His warmth, and His warmth is identical to His coolness. His Essence is identical to His Being, and His Being is identical to His Essence.

God has ever been a God, and there was none worshiped there; He has ever been a Lord, and there was none to be lorded over there; He has ever been Beloved, and there was none to love Him there; He has ever been Worshipped, and there was none to worship Him there; He has ever been Sought, and there was none to seek Him there. Glorified and Exalted is He above all that is mentioned of Him in terms of name, attribute, or quality. God has ever been a God, and there is no god besides Him. God has ever been a Lord, and there is no lord besides Him. God has ever been a Sovereign, and there is no sovereign beneath Him. God has ever been a King, and there is no king besides Him. God has ever been a Ruler, and there is no ruler besides Him. God has ever been All-Knowing, and there is none knowing besides Him. God has ever been All-Powerful, and there is none powerful besides Him. God has ever been Being, and there is no being beneath Him. God has ever been Creator, and there is no creator besides Him. All names are in His grasp, and all attributes are within His hold. Whatever is in the heavens, on the earth, and between them glorifies Him. There is no god but He, the Mighty, the Beloved.

What sign is this, beyond which all else is mentioned as creation? Whoever has recited or recites the prayer “Glory be to Him who is Ever-Living and will never die” until its end will find the ocean of this verse manifest within their heart. This is because such prayers appear at the beginning of every Dispensation as unique and singular, and its Manifestations are rarer than red sulfur. At the end of each Dispensation, they become more unattainable than the unattainable and loftier than the loftiest, like the phrase, “Glory be to Him who is an everlasting Judge.” At the culmination of each Dispensation, it attains an elevation among the hearts of those who glorify, rendering judgment for all, such that none even conceive of issuing judgment upon them. Yet, at the beginning of every Dispensation, none contemplate their judgment.

Similarly, the phrase “Glory be to Him who is the Truthful One” at the end of a Dispensation reaches such loftiness that, from the height of dignity and the majesty of grandeur, no one considers themselves worthy of affirming His truth. Rather, He affirms whomever He wills, and many take pride in having been affirmed by Him. Yet, at the start of a Dispensation, He is so rare and exalted that no one affirms Him, even though all truth finds its validation in His affirmation.

This is the case with all names and attributes, for in them nothing is seen but Him. He manifests through those names and attributes, while in His presence, everything else sees itself as utterly nonexistent. Consider today the Dispensation of the Qur’an: Who among men is worthy of assuming the name of the Knower, while the heart knows nothing? How much does one regard themselves as effaced before the Messenger of God? Reflect similarly on the Manifestations of the Names.

The attributes and names are but an immense ocean; when the servant contemplates the essence of the verse, they are drowned within it. Many seekers of this ocean have perished by turning their gaze to anything other than the apparent within it. Were it otherwise, the manifestations of the Ever-Living would perceive their own mortality. Similarly, this holds true for all examples and attributes, for within these mirrors nothing is seen but the One who is Ever-Living, everlasting and unceasing. It is by His life that these are alive.

Likewise, He is the Sovereign, as there is no sovereignty beside Him; the All-Knowing, as there is no knower apart from Him; the All-Powerful, as there is no power save His; and the Truthful One, as no one is truthful besides Him. Indeed, the divine names have neither beginning nor end, neither enumeration nor limit. In the essence of all things, there have been and will be signs from God that bear witness to His unity. Such a sign proceeds from His will and reveals only Him. The will itself, being His very essence, acts as a mirror of God, reflecting nothing but God, Exalted and Glorious.

This is the verse in which nothing is perceived but God in every entity. When one turns their focus to God, creation is unseen; and when one mentions creation, they see creation as originating from God, for they recognize that this creation is the Creator’s creation. All else is creation in every condition.

Consider today the Dispensation of the Bayán: whoever affirms God’s unity does so through the teachings of the Point of the Bayán, from whom the word of unity has risen, shining forth from that exalted Source. Yet, at the moment of its radiance, it indicates nothing but God. In the station where His manifestation occurs, it points only to Him.

Indeed, the aspect of creation is a testimony to servitude before God, just as the aspect of the essence of every thing testifies to its own servitude for God. Everything is created from the shadow of His example. Thus, it has been narrated that there exists a “verse of truth” and a “verse of creation,” by which creation worships its Lord. It is through this verse of creation that prostration before Him occurs.

In this manner, all things worship their Beloved through the verse of creation, yet none reach or can reach Him except through the verse that, in the sight of God, belongs to Him and points to Him—not to itself. If a verse points to itself, it belongs to creation. Yet none among the possessors of hearts has looked or will look at anything except unto God alone, for within all names, the hearts see nothing but Him. Were it otherwise, the worship of the servants would be severed, while every thing has been created solely for the purpose of worshipping Him, as revealed in the Qur’an: “I have not created the jinn and humankind except that they should worship Me.”

Similarly, just as nothing but God is seen within the names, nothing but God is seen within the mirrors of these names, which are the hearts of the monotheists. If a soul, while considering a name, turns to something other than God, in that moment they are veiled and drowned in the ocean of veiling.

For example, when one gazes upon a mirror, they perceive only their reflection within it and do not intend the mirror itself. In the mirror, the mirror is seen only as it reflects, not as itself. The reflection within the mirror is established by the one who manifests, not by the mirror itself. If the mirror were the essence, it would need to be visible even before the manifestation. Similarly, reflect upon the mirrors of the living letters: if the mirror itself were the focus, then it would necessarily precede the act of reflection.

If the name “Ever-Living” (Ḥayy) were to be perceived in the mirrors before the manifestation, it would have to be seen prior to the act of manifestation itself. However, from the moment of manifestation, it is the Manifested One that is seen, as though nothing exists within this Ever-Living save Him—just as within a mirror, there is nothing but your reflection, not your essence. This reflection exists within the reality of the reflection itself, not within the essence of the mirror. If it were within the mirror itself, the living letters (ḥurūf ḥayy) would have to be visible before the reflection of the Manifested One appeared in them. And if they are mentioned as living, their life is attributed to the manifestation and not inherent to the mirror itself.

This is a matter hidden and contained within the ocean, where all meticulous observers have drowned, mistaking the reflection in the mirror for the essence. However, the reality of the throne’s reflection is that the reflection itself is the essence of the example, and its manifestation comes through the one who manifests and the mirror itself.

Reflect upon all names and attributes; within them, nothing is apparent but God alone. Do not fix your gaze upon their essence, form, or attribution, lest you become veiled from the intended purpose. This path is so subtle that in the Qur’an, the doors of the names have not been opened, and the Manifestations of Oneness have not disclosed their mysteries before their explicit expression. If mention has been made, it is akin to the words of the Master of Martyrs (Sayyid al-Shuhadā, peace be upon him), who said:

“O my God! You have commanded me to return to the traces, so return me to them cloaked in the garments of light and guided by the insights of discernment, so that I may return to You from them just as I entered into You through them, safeguarded from gazing upon them and elevated in aspiration beyond reliance upon them. Verily, You have power over all things.”

Even today, traversing this ocean remains exalted above all, for one cannot, while knowing the reality of the mirror, look away from the mirror. Thus, this decree remains elevated above all except for those who see nothing in the names but God, who do not mix the ocean of creation with the ocean of truth, nor the ocean of truth with the ocean of creation. They see nothing in the ocean of truth but God, and if they perceive the aspect of truth that is the essence of the verse, they enter the ocean.

Creation does not remain at the pinnacle of truth; rather, it calls upon the name of Truth, as nothing is seen therein except God. In the human form and, indeed, in all things, God has placed this reality: that through the first sign, they may recognize Him, affirm His unity, and see no independence except Him, perceiving all else as His creation. Through the sign of their own selves, they worship God, prostrating before Him, and severing themselves toward Him from any love for what is other than Him.

If someone thus turns to God with such focus, they are perpetually connected to that which is the grace of possibility within the realm of existence. Indeed, the servant perceives in themselves nothing but their servitude. These two stations are mentioned only in the Point of Truth, for none other possesses the power to speak on behalf of God. Rather, all things that bear the name “thing” must journey in the ocean of servitude, for none are capable otherwise. Only through the will of God has permission been granted, and no servant can attain the ultimate beyond.

After the setting of this Sun, no one but Him whom God will make manifest will possess the power for such a manifestation of divine appearance. He alone is the pure manifestation through whom all signs that indicate God appear in the hearts of all. If a soul ascends and enters the ocean of their own heart, they will then witness the majesty of God, perceiving that all else is and has ever been His creation. Yet that same soul remains forever a worshipper of God and severed toward Him.

Just as the ocean of the Divine Will is the pure realm of manifestation, all hearts are created from the shadow of its signs. Each journeys to the extent possible in the station of servitude. Even the most infinitesimal particle proclaims its servitude, declaring in its station of servitude the words: “Indeed, I am God; there is no god but I. I have ever been and shall forever be.” From the ocean of the manifestation of His essence, which is the mirror of God, all existence has risen and continues to rise. Within this, His essence is not mentioned but rather the essence of God. His essence has always been and continues to be the creation of God.

This is the path (ṣirāṭ) than which nothing finer has existed or can exist in the knowledge of God. When one gazes upon God through this sign, all that God has described for Himself is ascribed to Him. But when one gazes upon this sign, all that is described of creation is ascribed to it. God has ever been a God, and all else has been and continues to be His creation. There has never been a third between God and His creation; rather, any third is His creation. There is no god but He, and all are His worshippers.

Gate 2 (All That Returns to the Point Returns to God)

The Second Gate of the Fourth Unity concerns the principle that all that returns to the Point returns to God, and what does not return to the Point does not return to God. Likewise, all that returns to God returns to the Point, and what does not return to God does not return to the Point.

The essence of this gate is that the Eternal Essence has ever been and will ever be beyond comprehension, description, attribution, or vision. What descends from Him does so through the word of His will, and what returns to Him returns likewise. In every dispensation, the sign of His will has particular stations and manifestations that the possessors of knowledge perceive and recognize.

For instance, in the present Dispensation, all that is exalted within the Bayán pertains to God and belongs to Him until the appearance of Him whom God will make manifest. At that time, if anyone acts for the sake of another, such actions will not return to God, even if performed with the utmost sincerity in unity. For example, the monotheists of the Kitáb al-Alif [Book of the Alif] bore no fruit after the appearance of the Messenger of God (Muḥammad), except for those who entered the Furqán [Qur’án].

Similarly, whatever is exalted in the Qur’an through praiseworthy attributes, the essence of concealed knowledge, and the sovereignty of divine praise becomes void if it does not enter the Bayán and brings no fruit. Likewise, for the people of the Bayán, at the appearance of Him whom God will make manifest, none of their deeds will return to God unless they believe in Him—even if they utter the phrase “There is no god but God.” Before that appearance, however, whatever exists in the Bayán pertains to God and returns to Him—not to the Eternal Essence directly, but through Him whom God will make manifest.

This concept of returning to Him is akin to the relation of the Ka‘bah, which is referred to as “His House” (Bayt Allāh). This attribution is due to its exalted and lofty station, but beyond this symbolic relationship, no other connection is possible in the realm of existence, as the Eternal Essence cannot be coupled with anything.

At the beginning of creation, the Will attaches itself to a thing, and in its ultimate return, the thing returns to Him. If, even nine-tenths of a tenth of a moment before the command of Him whom God will make manifest to exalt the Bayán, someone were to pick up even a grain from the ground with the intention of dedicating it to God, it would be accepted and their existence would bear fruit for the divine cause of the Seven Letters (Ḥurūf-i-Sab‘). Such an act would receive the reward of all things from Him.

However, if this action coincides with the appearance of His command, it must then be performed with His permission. If it is in accordance with His pleasure, it becomes the paradise of that act, in what He commands and enjoins through what is done or will be done. This is the mystery of all existence, the unseen essence of every fire and light. Whoever clings to this bond of truth will never dwell under the shadow of fire in any matter. They will not dwell in the shadows of fire but will instead be sheltered in the shade of paradise. Otherwise, in every religion, when you observe its adherents, you find them claiming, “We act for God.” For instance, the sorrow that occurred in the Qur’an for the mirrors of God—those who said, “We act for God,” while in truth, they acted against God. Similarly, in the Bayán, whatever befell its believers at the hands of the followers of the Furqán (the Qur’an) was committed while they claimed to act for God, though in reality, they acted against God.

By the truth of Him whom God will make manifest, nothing in the knowledge of God is greater than this: no soul directs anything against Him or His believers without claiming they act for God. They say, “We do this for God,” but they lie and falsely claim their actions are for God, while in reality, they act against Him.

O people of the Bayán, have mercy on yourselves! Judge with your reason, accept the truth, and do not remain veiled by concealed matters, for the proof of God at the time of His appearance is manifest over all things. Consider what you now see: those who believe in the Qur’an. At the time of its revelation, there was not a single believer in it other than one person for seven years, though the proof was as it has always been. This was due to the lack of understanding among the people of that time. Likewise, in the Bayán, until the Day of Resurrection, whoever enters will encounter the same proof as at the beginning. The servants who remained veiled at the outset did so due to a lack of understanding. Otherwise, the proof of God at the time of His appearance is complete and manifest over every particle.

When the Bayán was revealed, if all the believers in the Qur’an had wished to believe in it—indeed, if every soul had sought to believe—then the proof of God would have been complete and perfect against them. God testifies against all, just as He did to the first believer, saying through the same proof that the first believer accepted, the same proof applies universally. Why, then, have they remained veiled? It is with this very proof that God chastises them until they enter His religion. Let this serve as a warning to all who possess insight, for you are all held accountable.

Gate 3 (God’s Manifestation of His Will)

The Third Gate of the Fourth Unity: On the truth of badá (God’s manifestation of His will).

The essence of this gate is that no act of worship surpasses the acknowledgment of badá, for badá is an affirmation of God’s absolute power to do as He wills. If a soul worships Him with a devotion surpassing anything conceivable within creation, yet acknowledges badá, this act of worship becomes greater than all other devotions. This is because it acknowledges His ability, if He so wills, to cast them into the fire, while remaining just and beyond question in His actions. None can say “why” or “how” concerning His decrees, for He is just in His judgment.

Conversely, if someone disobeys Him in every conceivable way yet fails to perceive badá, this disobedience is considered greater in His sight than all their transgressions. If He wills to admit them into paradise, who has the right to question His judgment, saying “why” or “how”? For He remains praiseworthy in His divine justice and exalted in His decree.

The badá of God is distinct from the badá of His creation. The badá of creation arises from weakness and incapacity, while the badá of God arises from His power. In every Dispensation, His badá manifests through His will, demonstrating His absolute authority. Even before badá is revealed, He has decreed faith and paradise for the believers, and He upholds His authority over all. Through badá, He reveals His power, and His sovereignty remains unchallenged.

For Him, whether it is the Qur’an, the Bayán, or the judgments of the Furqán or the Bayán, they are all but expressions of His supreme power and unmatched sovereignty. This serves to remind all that everything is in the grasp of His power and under His control, now and forever. For them, there is nothing except by His permission. This is but the badá (manifestation) of His will, for the Eternal Essence has ever been and shall forever remain in one constant state. The manifestation and concealment are attributes of His will, and the beginning and the end are the structure of His intention.

If one considers Him, His beginning is identical to His end, and His manifestation is identical to His concealment. O observer of the Bayán, do not become veiled by the use of these terms. The name “beginning” (awwal) may refer at times to the hidden essence, at other times to the first mention, at times to the first creation, and at times to the first fire.

The “first” mentioned in the realm of His will refers to the primary creation within the realm of the Eternal Essence. Similarly, the “first” mentioned in creation is akin to the shadow of the sun as reflected in a mirror, in relation to the primal will. Likewise, the mention of “first” in the context of fire pertains to the eternity of its nature, which in creation is perishable, not everlasting. Do not become veiled by the manifestations of His names, for each thing abides in its own station and does not exceed its ordained limit.

After understanding that the badá of the Eternal Essence is the badá of His will, and that His decree is His decree, look upon each manifestation and its primal badá. This badá is like an infinite ocean, ever surging. As all who have existed within this manifestation have observed, the nature of this appearance in the ocean of will is apparent. Similarly, in the previous Dispensation of the Furqán (the Qur’an), it was known by the name of glorification (tasbīḥ). In the traditions, it is stated that once the station of decree (qaḍā) is reached, there is no badá for it.

This means that if faith reaches the fourth station, which is the pillar of magnification (takbīr), there is no badá in what has been decreed, as a bounty from God. However, if it pertains to justice (’adl), badá remains forever applicable. It has ever been and will forever be true for all things, never separating from any matter in any station unless God so wills. Indeed, He has power over all things. The meaning of the station of decree (qaḍā) in the pillar of magnification (takbīr) is the ascent of the will, which rises from the pillar of glorification (tasbīḥ) and culminates at its descent in the pillar of dust (turāb), reaching its ultimate end in itself.

For example, what was decreed during the life of the Messenger of God and the badá manifested therein remains firm until His ascent. After that, what He made lawful remains lawful until the Day of Resurrection when another manifestation appears at its conclusion, and what He forbade remains forbidden until the appearance of the next manifestation at its conclusion. His martyrs reside in the badá of His ocean of decrees, except in cases where certainty of His pleasure has been established. If something has been mentioned explicitly for the Messenger of God, it has not been established by mere analogy. Rather, it never exceeded even a mustard seed beyond the bounds of the Book of God.

However, after the setting of the Sun of Truth, the badá of His hidden reality has been and continues to be with those who believe in Him. Yet, since no one recognizes Him, they do not become illumined by it. Even in the days of concealment, He does not command anything other than what He decreed in the days of manifestation. This is the meaning of the divine badá, Exalted and Glorious is He: that the servant can never find rest on the throne of hope, even if they ascend to the highest conceivable station within the realm of possibility, for the consideration of badá surpasses that station.

Similarly, if one descends to the lowest conceivable station, they cannot find solace on the throne of fear. The contemplation of the badá of God is greater than remaining in that state. Yet the manifestation of this badá proceeds from the source of His will, not from anything else, and it becomes apparent in the Bayán. If paradise is decreed for something, it remains so until the Day of Resurrection, firmly established for it. If in regard to something, paradise is not decreed, then until the Day of Resurrection, it remains in fire, subject to divine justice, and perishes. However, at the appearance of the Resurrection, if the very tree of fire accepts the manifestation, it becomes a tree of paradise. Conversely, if the tree of paradise becomes veiled, it turns into a tree of fire.

This reality has been witnessed in every Dispensation. Those present in this Dispensation observed it: in every manifestation, individuals exerted their utmost effort to leave a mention of good for themselves in the Book of God until the next manifestation. This effort is greater than expending countless wealth in exalted places to establish one’s mention among others. However, those very exalted places might turn into places of humiliation, leaving no trace of their mention, if they deviate from the truth. Otherwise, their reward is with God, for God rewards the righteous.

Gate 4 (All Mentions of the Servant are Bonds of Servitude to Me)

The Fourth Gate of the Fourth Unity: On the principle that all mentions of the servant are bonds of servitude to Me.

The essence of this gate is that the spirits of all things return to the human form, and the paradise of all things is within the paradise of humanity. An example of this is if an unmatched diamond is in the possession of a believer, its value is magnified through its association with the believer. Similarly, all things derive their worth and essence in relation to this form. This human form, in turn, is associated with the divine names and attributes.

If the heart points to God, it is mentioned under the shadow of His Most Beautiful Names (asmā’ al-ḥusnā) before God. If it is associated with an attribute, it is mentioned among His attributes. This corresponds to the saying, “There is nothing but God, His names, and His attributes.” This form does not bear the judgment of name and attribute except insofar as it enters under the shadow of each manifestation at the time of that manifestation. Otherwise, the station of faith is lifted from it.

How, then, can it bear the judgment of name or attribute, for God’s gaze is upon the reality of things, not upon outward appearances. Consider today: though every praiseworthy attribute resides within the Letters of the Alif, they are instead mentioned by attributes of fire. If today in the Bayán, a soul is a believer in God and His signs, even if seated on the dust, such a person is seated upon the throne of honor. Conversely, anyone else, even if sitting in the highest seat of prestige, is in the utmost abasement before God and the possessors of knowledge.

At the time of the appearance of Him whom God will make manifest, every believing man who becomes a believer in Him is worthy for the sun of His name to rise in their heart and for that name to be enshrined in their essence. Every soul that is a believer in the Bayán is and has always been a servant bound to His servitude, just as the possessors of forms in the Qur’an were and remain bound servants to the Messenger of God.

But woe to the servant bound in servitude who, before their Master, commits acts contrary to the requirements of servitude! Reflect upon this and be saddened. See how many have placed the yoke of servitude around their necks and taken pride in it, only to act unjustly towards the noblest manifestation of their Master in the end. How could such a matter be permitted, that they reside in the mountain while all believe in Him? Yet they were not content with the very essence of faith in Him under the name of Believer. If they had been, such events would not have occurred.

Thus, all are drowned in the ocean of veils. The suns shine in mirrors through His radiance but remain veiled from Him. The fish of the sea are alive through Him, yet they question Him today. All believers in the Qur’an await the appearance of the Qá’im of the family of Muhammad—peace and blessings be upon Him and His family. They supplicate and plead for His appearance, take pride in seeing Him in their dreams, and then send Him with their own hands to prison, confining Him to the mountain.

This is the meaning of the tradition: “In Him is a likeness to the one who is described, sold, and bought.” O people of the Bayán, take refuge in your Beloved and place the yoke of His servitude around your necks. Do not permit for Him what you would not permit for yourselves as His bound servants. Surely, you have heard of the appearance of the Messenger of God before, and of His companions and those who awaited Him. After His appearance, what befell Him over seven years—and in another narration, nine years—is well known. Yet the lessons of those events have brought no benefit to you, for if they had, such actions would not have occurred in this manifestation.

Have shame before your Beloved and refrain from treating Him whom God will make manifest in this way. Resolve within yourselves to refrain from doing to any soul what you would not want done to yourselves, whether among those of power or those of humility. If you act thus, by God’s will, you will not cause Him sorrow. For the suns in the mirrors do not recognize the Sun except through its reflection within themselves. Thus, they see Him as one like themselves, while in reality, all are upheld by Him. It is from His bounty that the heavens and all between them were created.

Consider the statement of one among the Letters of the Bayán, who said: “From His bounty is the world and all it contains; from His knowledge is the knowledge of the Tablet and the Pen.” Yet even the phrase “from” (min) is insufficient, for everything to which the concept of “thing” applies is but a single drop from the vast ocean of His bounty and a mere particle from the immense sea of His favor.

In His time of manifestation, you should understand His worth. Do not, during His days of appearance, weep for Him in places of honor while He resides in a mountain, enduring sorrows. By His grace and bounty, you are free from all sorrow, yet He bears the burden of grief. Reflect on this O possessors of insight, reflect, and then consider further.

Gate 5 (All Primal Points are His Signs)

The Fifth Gate of the Fourth Unity: On the fact that all primal points are His signs.

The essence of this gate is similar to that of the previous one, elaborating on the exaltation of all that is attributed to Him. Yet, it does not explicitly mention the handmaidens, for He is more deserving of dominion over His creation than any other. When He wills a matter, none can question Him with “why” or “how,” whether it pertains to the highest or the lowest of creation or any station. He decrees as He wills, is not questioned about what He decrees, while all are questioned about what they do.

The fruit of this gate is that if the Master does not grant permission to His servants, they cannot rightfully establish connections. Similarly, in the time of His manifestation, if He forbids anyone from partaking in one of the signs of His dominion, it becomes forbidden for them. For example, He has forbidden it to all who do not believe in Him, and such disbelief is graver than any other transgression. Thus, no one should hasten to deny Him on the Day of His appearance. If someone does not believe, let them remain silent, for many have heard mention of Him yet refrained from affirming Him. They approach one of His signs while it is forbidden for them due to their lack of faith, and it will not become permissible for them except through belief.

Take heed, O people of the Bayán, for the manifestation of God will appear as God wills. Do not let that which is beneath the truth come to represent the truth, for His signs are proofs over all. If you reflect deeply, you will immediately affirm this. Consider: what difference exists between the miraculous nature of the entirety of the Qur’an and the single chapter of Surah al-Tawhid (The Unity)? Similarly, there is no difference between faith in the last manifestation, whose heart pointed to God, and faith in the first. Always look to the appearance of the Point of the Bayán, so that perhaps on that Day, you will not veil yourselves from your Beloved. If you had reflected on the appearance of the Point of the Qur’an, you would today comprehend the Cause of God. This has only been decreed so that you may exert your utmost effort—not that you strive in all aspects of religion while veiling yourselves from the one who is the essence of that religion. Consider the Qur’anic dispensation: you observe all striving with utmost precision and effort, yet they issued decrees against the very one who is the Manifestation of the Faith, imagining that their decrees and precautions established the religion through their interpretations.

When the jurists of the Qur’an elevated their caution to this extent, how will it be in the Bayán? Yet in the Bayán, the decree of taking life has been prohibited more strictly than anything else. No act has been as forbidden as this: if anyone even contemplates taking the life of another, they exit the religion of God and are subject to chastisement as long as God wills. That which was lawful for them in the Bayán becomes forbidden, even the very breath they take. God has not permitted anyone in the Bayán to issue a decree of death against another under any circumstance, in any station, or in any matter—even if the person appears in opposition to their faith in matters of knowledge or belief.

Such judgment belongs to no one but God. O perverted people, what right do you have to issue a decree for taking life? Do you not realize that it is through the blessing of that soul that you bear the name of Islam? Reflect on what befell the People of the House in the past under the name of Islam. Those deeds were committed in the name of Islam, yet in reality, they acted against the essence of Islam, for there is no Islam without faith in Him.

From the time of the setting of the Sun of Truth, it has not been and will not be permissible for anyone in the religion of the Bayán to decree death. If anyone does so, they act outside the Bayán. Such an act does not belong to the teachings of the Bayán. There is no sin greater than this for such a person, for God has revealed in the Qur’an: “Whoever kills a soul, it is as if they have killed all of humanity.” This decree applies to the souls of the believers. How much greater is the sin if that soul has been likened to the Ka’bah, attributed to God, and called the “Self of God”? Despite such emphasis in the Book of God, the fire prepared for those who ascribe themselves to the Qur’an has yielded no effect from the beginning of Islam until today. For them, no chastisement is greater than disobeying their Beloved while professing worship and prostration to Him.

God has decreed upon His sacred essence that He will not forgive anyone who even contemplates the killing of one of the believers in the Bayán. How much more severe will it be if someone issues such a judgment or, God forbid, commits such an act? Every ruler who recalls the sufferings of the first and last Manifestations and refrains from harming any soul, acknowledging the trials that befell the Letters of the First [followers of the first Manifestation], fulfills a right upon God. God will bless whatever has been bestowed upon such a ruler and multiply what has been decreed for them.

If the days of such a ruler coincide with the appearance of Him whom God will make manifest, it will be their duty to assist the Manifestation of the Faith and seek His guidance in alleviating burdensome acts of worship. They should request sovereignty from Him until the Day of Resurrection, for He is the Giver of all things and the rightful authority over all matters. If He bestows sovereignty upon them, no one has the right to take it away by divine decree, for He is more worthy of all things than anyone else. This is evident in all decrees that proceed from God’s command. No one can breach what is established by Him, nor should anyone become veiled from the Beloved of all by anything, for all that one possesses has come from Him, even before His appearance. Support Him, and if He commands striving in His path, then be exalted in the honor of being martyred for His cause, that your name may be inscribed in the register of the near ones. Otherwise, you will depart from this world without leaving any mention behind.

It is not enough to engage in acts of mourning for the Truth during blessed days, as was the custom among all believers in the Qur’an, from the highest to the lowest, who commemorated the sorrows of the Messenger (peace be upon Him) and His successors, and recounted the sufferings inflicted upon His followers. Yet, despite their mourning and weeping for the successors of His religion, many of these same individuals became oppressors and tyrants toward the very ones they grieved for. The learned among them issued verdicts against those successors, while others remained veiled by their own ignorance.

Reflect on the events of the past so that you may not commit acts that would lead to your eternal abode in the fire. In the Bayán, much emphasis has been placed on ensuring that no one causes grief to another, so that the Sovereign of creation may not be grieved by the shadows in the mirrors. If they turn toward Him, they have significance; otherwise, they are absolute nothingness. From the beginning of their lives to the end, even with utmost caution and effort in worship and action for God’s sake, they remain lifeless in the presence of the Manifestation of God.

What value do their deeds hold? Rather, their worth is no greater than the mention of nothingness itself, which is naught before God. No one has the authority to decree except Him whom God will make manifest. He is the Blessed Tree that appears with clear signs for the pleasure of God, to renew His religion, and to judge justly among the people of the Bayán. He will also render fair judgment upon those who have not entered the Faith, should that Day arrive. Otherwise, how could the sovereigns of the Bayán enjoy comfort for themselves while a soul on the earth remains that does not believe in God and His religion. For those not among the sovereigns of the Faith, it is not permissible in the religion of the Bayán to tolerate such a condition. However, even for them, it is not permissible to harm those associated with the Bayán under any circumstance or in any station—except at the appearance of Him whom God will make manifest. Even then, the treatment of non-believers is subject to His command and the guidance He provides.

The believers in Him and the Bayán have been granted permission to open lands, bringing all under the shadow of faith in God and His religion without causing even the slightest sorrow to those associated with the Bayán. Even in the conquest of territories, this principle has been upheld: the people of those lands were not subjected to harm but, wherever possible, were invited to the religion of God through other means. For those unperceiving of divine insight, the goods of this world often hold value; by acquiring them, there is hope that they might enter the religion of God.

This ruling applies to those outside the Bayán, not to its followers—except at the appearance of Him whom God will make manifest. His command is the divine command, arising from the sacred realm of His holiness. Through His command, all are elevated, manifesting their potential in existence according to what He ordains and determines. For the servant possesses no power to ordain or manage, except by God’s permission. Indeed, He is the best of planners and decreers.

At the time of elevation and divine decree, nothing escapes His knowledge—neither in the heavens, nor on the earth, nor between them. Nothing is beyond His power, whether in the dominion of command, creation, or anything beneath them. He creates as He wills by His command, for He has power over all things.

Gate 6 (He is Not Questioned About What He Does)

The Sixth Gate of the Fourth Unity: On the principle that He is not questioned about what He does, while all else is questioned about everything.

The essence of this gate is that the Eternal Essence neither has nor has ever had, by Its very nature, a manifestation or a concealment. Beyond that, there has been and will be no manifestation or concealment. No one has access to His realm, which is characterized by the statement “He is not questioned” (lā yus’al). He has no action inherently tied to His essence that could be described as “He acts” (yaf‘al), nor is there any judgment established for Him. Rather, He created the primal will (mashiyyat) in the same manner that He created all things—through itself. He created it by itself and attributed all to it, and it to Himself, because of its loftiness and sublimity.

Just as He called the Ka’bah His house, while in truth all places are equal before Him, He assigned the Ka’bah a special status due to its exalted and sublime association with Him. Similarly, He made the primal will the manifestation of “He is not questioned” because nothing greater or loftier in His knowledge could exist that would merit such a bestowal. It is akin to the celestial sphere that neither oppresses nor points (lā yajīr wa lā yashīr) and similar examples.

He made the will the manifestation of “He does what He wills and ordains what He desires” because His essence is the very will itself. He has desired and will desire only what God wills, and nothing of God’s will manifests except through the will. Likewise, nothing that God ordains becomes apparent except through what the will ordains. None other is worthy of such a bestowal, for through this will, all creation arises.

If God were to establish two separate wills, no single manifestation could appear in creation, and between the two, confusion would arise. The order of the dominion of the heavens, the earth, and all that lies between them would collapse. From the One who has neither beginning nor end, there has ever been and will ever be one will that manifests anew in each Dispensation. This will becomes the manifestation of “He is not questioned about what He does” and “He does what He wills.”

In the realm of the letters of the living (ḥurūf ḥayy), nothing is seen but His will, just as in the realm of the multiple letters, nothing is observed but His will. If anything enters a heart other than what His will has determined, in that moment they are not within the paradise of that manifestation, and they are deemed disobedient. The exaltation of the mirrors lies in the fact that nothing is seen within them except the sun. If the essence of the mirror itself is observed, how could it be worthy of mention before the Sun of Truth? Conversely, if the sun is observed, its movements are the movements of the sun, for there exists nothing for it other than the essence, attributes, actions, and orientation of the sun itself.

In the Dispensation of the Furqán (the Qur’an), Muḥammad, the Messenger of God (peace be upon Him), was the primal will (mashiyyat), and the Letters of the Living (Ḥurūf Ḥayy) were the essence of His will, revolving around His command. They desired only what He desired, for they were perpetually oriented around His decree. Similarly, the multiplied letters of this unity, from the first to this day, have sought nearness through aligning their will with that of Muḥammad. Without this alignment, they would not be worthy of mention.

Consider everything that occurred in Islam: actions done without love for Him were carried out under the pretense of His will. Were it not for this pretense, they would not have possessed the strength of even a gnat. This was also true in the dispensation preceding Muḥammad, and it remains so in the Dispensation of the Bayán. Here, the Sun of Truth has risen in this cycle under the name of the Gate (Báb), and all matters occur according to His will until the appearance of Him whom God will make manifest.

Whatever transpires in this Dispensation aligns with His will, and if it goes against His pleasure, it is still falsely attributed to His will. Were it not for this pretense, no thing would possess even the slightest power. This is the meaning of “There is no power or strength except through God, the Most High, the Most Great.” Without this reality, no manifestation of truth would find comfort in any dispensation, for it is through this connection that all things find their strength.

At the end of each manifestation, creation becomes so fully aligned with His will that they desire nothing but what He desires. How, then, can they recognize their Beloved or seek anything other than love for Him and that which He loves? If you wish to observe this truth clearly, consider the moment of severance: the one who severs themselves is, by their very act, cut off from their own essence. How, then, can they pass judgment upon another?

Whether in legislative matters or in the order of creation, the same principle applies. For example, if a Muslim severs themselves from Islam, they can no longer judge themselves as being Muslim—how, then, can they judge another? At that moment, they must inevitably find themselves in some other position within religion, even if it means joining the community of Adam. In such a case, any judgment they issue reverts to the judgment of Adam, as that was the manifestation of the will of God at that time.

All actions return to God, for He has denied the existence of any power or strength except through Himself. This remains true whether one considers the legislative realm or the order of creation. Should one seek to understand this while not being within the Bayán, they will find no power or strength remaining, for the essence of all has been gathered into the Bayán. Beyond it, there is no power or strength left to be claimed.

In the community of Jesus, no power or strength remained except through God. Were it otherwise, they would have been judged by the truth, yet such judgments were not forthcoming. The same holds for Islam after the appearance of the Bayán and for the Bayán after the appearance of Him whom God will make manifest. From the day of His appearance, all power and strength belong to God alone, manifesting through that reality which is the embodiment of His will. For the people of the Bayán, no power or strength remains in truth unless they dwell under His shadow and so it continues unto infinity. Consider this: if power and strength remained in falsehood, it would hold the same relation to truth as it did before. Today, those in error act based on the illusion of such a relationship, yet in reality, there is no power or strength except through God, manifesting in every appearance through that which proceeds from God. If you look with the eye of the heart, you will see that all power and strength reside with Him whom God will make manifest, through God, the Exalted and Glorious, and within His bounds.

This manifestation, from Adam to today, has always been supported by the aid of this appearance. Do not focus on places or boundaries, for the will is the sign of God and has always pointed to God. If the first Adam had not been supported by this aid, no believer would have found shelter under the shadow of faith today. Similarly, every prophet in every manifestation has been a believer in that manifestation. Without the aid of this appearance from Him whom God will make manifest, how could they return to Him and turn completely toward Him at the time of each appearance?

Even if a thousand thousand manifestations were to occur after this one—indeed, extending infinitely—the aid for all these manifestations would still originate from the Manifestation of His will. This is the very same primal Adam, without beginning, as seen within the realm of existence. This is the secret of truth: whoever journeys within this ocean perceives the meaning of “There is no power and no strength except through God.” They see both compulsion (jabr) and absolute freedom (tafwīḍ) as nullified and walk upon a path wider than the expanse between the heavens and the earth.

In every age, they recognize the Manifestation of “He does what He wills and decrees what He desires” at the time of His appearance, and they weep during His concealment until the day of His next appearance. For at that time, all understanding is severed from everything else, and the Manifestation of “He is not questioned about what He does, while all are questioned by His command” is recognized. They bow in submission at the moment of His appearance and do not veil themselves from Him. The separation between the “Kaf” and the “Nun” (Be, and it is) is never apart from Him, for they see that whatever is manifested in every appearance arises by His word. They focus on the essence of the matter, not on the various outward aspects of each manifestation. In every appearance, such a path leads to the paradise of union, which surpasses anything conceivable in existence.

All previous manifestations are witnessed in their entirety in the current manifestation. For instance, if someone looked upon the Messenger of God (Muḥammad), they would, in doing so, have observed all the prophets in His appearance. Similarly, all future manifestations are contained within what is possible in the current manifestation. Such a soul is worthy of recognizing Him whom God will make manifest and addressing Him while turning toward God, saying:

“O my God, You are the First, and there was nothing before You.”

For all previous manifestations culminated in the Bayán, and all within the Bayán culminates in Him whom God will make manifest. Before Him, nothing remains hidden, for were it so, judgment concerning faith and belief would not rest solely on Him.

“You are the Last, and nothing is beyond You.”

This is because all future manifestations emerge through His appearance, not apart from Him.

“You are the Manifest, and nothing is above You.”

For everything that appears in His time is revealed through Him, not independently or through those who do not believe in Him. Were there another manifestation independent of Him, it would necessitate assigning superiority to it. However, judgment remains upon the absence of belief in Him, not upon anything superior to Him.

“You are the Hidden, and nothing is beneath You.”

If there were another reality hidden apart from Him, it would have to be the essence of existence itself. Yet, every essence is annulled before each manifestation unless it enters that manifestation, which is the Manifestation of God.

“Indeed, You have power over all things.”

For no one else is the manifestation of the essence itself, and nothing can arise outside the bounds of His will and decree. For if it were otherwise, a decree from the Possessor of the Command would remain, and yet, before every manifestation, what existed in the previous appearances becomes as nothing unless it enters into the new manifestation. This is why the one who knows God, at the time of the rising Sun of Truth, reaches the ultimate limit of their existence. At the time of its setting until the next rising, they remain in tears, pained by the concealment of the Sun, experiencing a sorrow beyond all other sorrows. For all sorrows exist within the shadow of this sorrow.

Consider the weaning of a child from milk: since milk sustains the physical nature of the child, its absence causes great pain. Now reflect on what sustains the essence of the heart—if it becomes veiled, how much greater is the anguish! These worldly loves, which sometimes arise between people, are mere reflections of the love that manifests within the essence. How much greater is the effect of separation in the manifestations of the King of existence, while these lesser loves pale in comparison to the love of the soul. Likewise, the love of the soul is insignificant compared to the love of the heart.

By the sanctified essence of God, all in the world of nature are in motion. Should they ascend and enter the realm of essential existence, they cannot distance themselves even for a fraction of a moment from the manifestations of glorification (takbīr). Rather, they will always remain settled near the grave of their final abode of annihilation. Similarly, if they enter the realm of love for the self, they become cloistered in the manifestations of divine separation (taḥlīl). Should they ascend from there, they become cloistered in the love of the manifestations of glorification (tasbīḥ).

If they ascend further and contemplate these manifestations outwardly, they will prostrate themselves before God. For all love, if it exists after faith in Him, becomes a divine love; otherwise, it remains a worldly attachment. In the fire, consider the essence of this essence, the purity of this purity, the mixture of this mixture, and the coolness of this coolness. All delights are created under the shadow of His dominion and directed toward Him in relation. For all pleasure resides in His good pleasure, as the servant drinks the cup of tribulation knowing it is His satisfaction, just as one drinks the cup of pure wine in paradise.

What, then, of one who delights in His love? All other loves become as nothing before Him. This is why the traveler in this paradise, at the time of any manifestation, is absorbed in the radiance of that Countenance. At the time of its setting, they burn with separation until its rising. Their sorrow in separation from Him becomes the most exquisite delight, surpassing all other pleasures, both for themselves and for those endowed with knowledge.

How can the pen describe the removal of veils while all dwell within the ocean of veils? None have yet ascended from the transient corporeal world, which turns to dust after death, to the realm of essential existence. How, then, can they reach the vanishing body or the stations beyond, as God has ordained?

Thus, those who find delight in the essential pleasure are fewer than the rarest red sulfur. Indeed, such souls are almost nonexistent, for most are absorbed in things whose pleasures are confined to the span of their lives, if even that. For many, such pleasures are not even decreed. No soul is always in the state of experiencing what it finds pleasurable.

The fruit of all these explanations is this: recognize the Point of Truth at the time of its manifestation. Under the shadow of this recognition, you will witness all good. Do not become veiled, for you will then be deprived of all good. At the very least, traverse the realm of essential existence so that you may, even for a brief morning, be with Him in a manner befitting, for otherwise, in the transient corporeal world, all have been and are with Him night and day. This is because His concealment resides in His own throne within creation, and that same place is the highest paradise (Firdaws al-A‘lá) and the Garden of Contentment (Jannat al-Ridwán), just as it was before His manifestation, during it, and will remain after His setting. In every exalted throne that God has decreed for Him, it remains so.

All the people of the Bayán are like fish in the waters of His command, living by His decree and seeing nothing but Him, perceiving their very existence as dependent on Him. Yet they remain veiled from Him when each decree is issued. They focus instead on its fruit, striving not to remain veiled from Him in any manifestation, for this is the essence of knowledge and action.

If a servant becomes aware, blessed is the one whom God remembers, for when He remembers, all things remember Him, and God is the best of those who remember. He is the manifestation of the divine will in this Dispensation, the Point of the Bayán. At the time of Him whom God will make manifest, His essence, which is exactly the same essence, appears in its most exalted form. If anyone remembers Him, they remember God. Without this, nothing else is worthy of remembrance.

Do not stray into your own desires, for you will find nothing there. The command of God emerges from His treasures, and He is the essence of the treasures of God’s command, from before and after. Will you not then be grateful?

Gate 7 (All Below God is His Creation)

The Seventh Gate of the Fourth Unity: On the principle that the beginning is from God, and the return is to Him.

The essence of this gate is that all below God is His creation. The beginning of all things is from God by His command, and the return of all things is to God by His command. Consider the prayer: its beginning was through the command of God given to the Messenger of God, and its return is to God through the command of the Point of the Bayán. Similarly, in Him whom God will make manifest, all the ordinances of the Bayán are fulfilled. He is none other than the Point of the Bayán, for the return cannot be attributed to other than God, nor can the beginning arise from other than Him. In every instance where a beginning is conceivable, it pertains to God; and where a return is conceivable, it pertains to God. However, the manifestation of this beginning and return is through the manifestation of that time. For instance, all prayers in Islam revolved around the command “Establish the prayer” (aqim al-salāt), which issued from the tongue of the divine will. Similarly, the return of all these believers, if they alter the command, is only by the decree of God.

For the people of understanding, the beginning itself is the return, and the return itself is the beginning. Yet this truth must not lead one to neglect deriving its fruits. Though this phrase—the beginning is the return, and the return is the beginning—is found innumerable times in the scriptures of the past, few have derived its fruit. The fruit lies in this: if one looks at the Point of the Bayán today, they see nothing but the essence of the beginning, which is the Point of the Furqán and its ordinances. Similarly, in Him whom God will make manifest, one sees nothing but the Point of the Bayán.

This understanding must manifest in action; otherwise, what benefit is there in merely uttering phrases while remaining veiled from their fruit? For those endowed with insight, this explanation and reminder suffice if they reflect. God begins all things and then returns them, and to God do all things return—specifically to the command of Him whom God will make manifest. Blessed is the one who attains His presence, for He is the Mighty, the Beloved.

Gate 8 (By His Signs, He Creates the Essence of All Things)

The eighth Gate of the Fourth Unity: On the principle that by His signs, He creates the essence of all things, provides sustenance, causes death, and grants life.

The essence of this gate is that all things return to the decree of the human self, which is created from four signs:

• The sign of creation: the heart (fu’ād).

• The sign of sustenance: the spirit (rūḥ).

• The sign of death: the soul (nafs).

• The sign of life: the body (jism).

All these elements are mentioned within the nineteen souls who are the gates of paradise. For every creation and the sustenance, death, and life that occur through the appearance of these manifestations are established by them. Similarly, in opposition, in the nineteen gates of fire, whatever pertains to these aspects—creation, sustenance, death, or life—also occurs through God’s decree, for those entities existed through God before, even though they later emerged outside the fold of divine will.

Thus, judgment is passed on those attributes that are not associated with the essence of the Seven Letters (Ḥurūf-i-Sab‘). However, those that are tied to the remembrance of the Messenger of God remain connected. For example, if one of the people of the Bayán gives a leaf of paper to a believer, this act is not separate from the deeds of the Letters of Unity (Ḥurūf-i-Wāḥid), as this is merely the multiplied form of their collective will. Such an act is only performed in obedience to them, and in this act, nothing is seen except the act of God.

Thus, if in the East or the West, one of the people of the Bayán manifests an aspect of creation, sustenance, death, or life to another, it is God who manifests it, and at that moment, the individual becomes the manifestation of that act. In such a manifestation, nothing is perceived but the Primal Unity (al-Wāḥid al-Awwal), and in that unity, nothing is seen except God. This is why none but God is the creator of any thing, none but God is the sustainer of any thing, none but God is the cause of death for any thing, and none but God is the giver of life to any thing.

On the other hand, if one of the letters of fire manifests these aspects—creation, sustenance, death, or life—to another, it is only through God that it occurs, but it does not pertain to God, nor does it return to Him, nor can it be attributed as coming from Him. This is because, in that moment, something other than God is seen, and such perception does not arise except from viewing something apart from the Point of the Bayán. Just as the meeting with God (liqā’-ullāh) cannot be realized except through the vision of that Point.

Everything that is established within the Bayán concerning these four aspects—creation, sustenance, death, and life—is mediated through the verses and words revealed in the Bayán. Reflect on the past: before the verse of pilgrimage (ḥajj) was revealed, there were no specific ordinances tied to it. Only after its revelation did these matters come into existence that revolve around creation, sustenance, death, and life in the context of pilgrimage (ḥajj), how could they have been realized otherwise? Similarly, consider all ordinances and observe that none are manifest except through God. None other than Him has been or will be the Creator, Sustainer, Cause of Death, or Giver of Life.

At the time of each manifestation, do not veil yourself from the Point, for if you remain veiled even for a moment, you will not be mentioned within the sphere of God’s acts. For instance, if someone within the Qur’anic Dispensation manifests sustenance, even though it is through God that sustenance is given, their act does not return to God if they fail to recognize Him and remain veiled from His manifestation. Such an individual cannot attain the worth of being mentioned under the shadow of the acts of His manifestations.

Consider this: if today a believer in the Bayán gives a single cup of water to another, it is sweeter in the sight of the one who knows God than if someone who does not believe in the Bayán were to present the entire earth at the highest level of love. This is because the cup of water is given under the shadow of the acts of His manifestations, while the other act, though through God, is not judged as worthy today. God does not attribute such an act to His manifestations because the manifestations the individual believes in have been fulfilled and have reached their stations, yet they fail to recognize this.

How, then, can such an act be judged under the shadow of the acts of the manifestations of Truth? Exalted is God beyond that, in utmost glorification!

If someone comprehends even one aspect of the attributes of Him whom God will make manifest, it is better than comprehending all the attributes of the Bayán after His appearance, though not before. This is because, in such an act, the act of God is manifest, while previously, though it existed, it was not worthy of being attributed to God unless the very essence of that act became aligned with the attributes of the Bayán. At that point, it is worthy of being realized within the manifestation of His act. For the Letters of the Living might appear and yet people continue to cling to the Letters of the Living, prostrate before their stations as if nothing has changed. This is evident even today. Though the Letters remain the same, their decree is lifted after the manifestation, and the acts of God become manifest through the new outward manifestations. Therefore, judgment is rendered through them. O possessors of insight, wait expectantly, for we too have been waiting.

Gate 9 (A Believer of the Bayan Deserves Their Name to Be Recorded)

The Ninth Gate of the Fourth Unity: On the record of those who rise with the Bayán and its decrees.

All those who rise with the Bayán, by virtue of their dominion, should have their names recorded along with what God has decreed for them. This record will last until the Day when the Point of the Bayán is made manifest again, to recompense every soul for what they have earned. Truly, God is swift in reckoning and is indeed self-sufficient and exalted.

The summary of this gate is from the time of the revelation of the Point of the Bayán to the appearance of Him whom God will make manifest, any person of dominion who is exalted by the Bayán and manifests what they are capable of in the path of love for the Point of Truth, elevating His word, deserves to have their name recorded in a book, inscribed upon the essence and purity of the Bayán, until the return of the Point. At that time, they will receive the finest reward.

What reward could be greater than this: that one whose mention is the mention of God should mention every soul and express satisfaction with them? This alone is an honor sufficient for anyone, as it pertains to the primal oneness of multiplicity, the first manifestation of divine power.

From the time of the Messenger of God (Muḥammad) until today, if anyone’s deeds were recorded precisely, it would be evident that no one has acted in exact accordance with the religion, word by word. This has never been heard. However, in the Bayán, whoever arises will do so with the manifestation of divine power and eternal sovereignty, rendering unnecessary the conquest of all lands, to take even a mustard seed’s worth from the soul of a believer. Truly, God enriches whomever He wills by His grace. Indeed, He is bountiful and generous.

Gate 10 (Prohibition of Studying Texts Outside the Bayan)

The Tenth Gate of the Fourth Unity: On the prohibition of studying texts outside the Bayán, except as permitted by God in matters related to theology.

The summary of this gate is the Point of the Bayán has been manifested by God as the embodiment of infinite appearances in this Dispensation. From the highest heights, it calls people to God with the proclamation, “Indeed, I am God; there is no God but Me.” Likewise, it proclaims, “I am more insignificant than every particle,” issuing from His tongue. In every matter and by infinite means, expressions from Him have been revealed—whether in the form of verses, supplications, interpretations, philosophical sciences, or Persian responses—such that no one remains in need of anything else.

Permission has not been granted to learn from sources other than the Bayán’s revealed works. However, if someone creates knowledge in a field and it bears the name of God—indicating their faith—it is permissible to learn from them, provided their words are connected to the utterances of the Point. Otherwise, how can it point to the Tree of Truth if its words lack the remembrance of the Reminder? In such cases, there is no mention of God within their remembrance.

It is forbidden to engage in the composition of matters that “neither nourish nor satisfy,” such as principles of logic, jurisprudential rules, legalistic reasoning, metaphysical philosophy, non-practical linguistic studies, and similar subjects. Likewise, detailed studies in grammar and morphology are discouraged unless they serve a practical purpose. For instance, understanding only what is necessary to distinguish the subject from the object and their related elements is sufficient for learners. Beyond that, God does not forgive those who occupy themselves unnecessarily with such pursuits, even if most people in this Dispensation are content with Persian expressions.

If someone wishes to understand the Bayán, they should only acquire the amount of knowledge they need, no more beyond the essence of the Bayán, and not apart from it. This is the straight path for learners and educators until the day when the Tree of Truth is made manifest. On that day, the Book of Truth will speak, and to return to the silent Book is to veil oneself from the speaking Book. This silent Book is sanctified and exalted beyond the scientific and practical pursuits of humanity.

In this Dispensation of the Point, all who have observed His reality have seen that He is free from the knowledge of grammar, morphology, logic, jurisprudence, principles, and anything derived from these. For all such sciences exist to comprehend the command of God in His word. Yet, for one whose purpose aligns with God’s purpose and whose word is God’s word, what need has He for such pursuits? God has endowed Him with a power and eloquence such that, if a swift scribe were to write continuously for two days and nights without pause, the amount revealed from that source of utterance would equal an entire Qur’an. If all the thinkers on earth gathered, they would not comprehend even a single verse from it, let alone produce its equal or speak with its knowledge.

This is a divine gift bestowed upon whomever God wills, as He wills, through what He wills, for whatever purpose He wills. Indeed, He is the All-Powerful, the All-Knowing. Let none become veiled from their Beloved during His manifestation by such pursuits. God revealed in the Qur’an:

“It is God who created seven heavens and of the earth their like. The command descends among them so that you may know that God has power over all things and that God encompasses all things in knowledge.”

Yet at the time of fruition, people sought only to express their incapacity before the manifestation of power and to display their lack of knowledge before the manifestation of knowledge. All the while, they were created for this very acknowledgment.

If someone attains certainty in the verses revealed by Him whom God will make manifest, who is the manifestation of God’s power and knowledge, they will have achieved the fruit of the Bayán. Otherwise, there are countless individuals who recite the Qur’an yet remain veiled from its fruit—acknowledging the power and knowledge of God as manifested in the one who is the Qá’im of the Family of Muhammad.

Consider how, in this verse, nothing is seen but the power and knowledge of God. Similarly, in the manifestation of Him whom God will make manifest, nothing is seen but the power and knowledge of God. Everything has been created for this purpose, yet today, people remain veiled from Him, failing to recognize the manifestation of His power and knowledge. His knowledge exists within Himself by Himself, and in His creation through His creation. His power is over all things, but only within Himself through His divinity, and within His creation through His lordship.

This is the essence of all essences, yet people remain veiled from it due to their reliance on speculative sciences. If such sciences are not coupled with faith in Him, they become as nothing. The believer’s faith grants them true dignity, even if they lack such knowledge. The essence of all knowledge is established for the believer, as they affirm it by their faith.

Thus, it is as if all others are as lifeless beings, failing to perceive the fruit of knowledge and wisdom. The gravest of people at the time of Him whom God will make manifest are those who take pride in their learning, yet fail to comprehend that all their knowledge was meant to understand His words prior to His appearance. At the time of His manifestation, what need remains for these sciences, when His words are evident, and His purpose is dominant?

This has been observed in every manifestation, as evidenced in this one, where all have witnessed this truth. Indeed, God establishes truth, and He is the best of judges.

Gate 11 (Those Who Exceed the Limits of the Bayan

The Eleventh Gate of the Fourth Unity

On those who exceed the limits of the Bayán and cannot be judged as believers, regardless of their knowledge or ignorance, whether a king, a servant, or a slave.

The summary of the gate is at the time of the revelation of the Bayán, God gazed upon all His creation and ordained boundaries for every soul, regardless of their station. These boundaries ensure that no soul in the paradise of the Bayán suffers distress or deprivation. Instead, God decreed for everything to be elevated to the pinnacle of its potential through the actions of those with the power to do so, ensuring no one is excluded from their rightful paradise.

For instance, consider a tablet upon which beautiful verses have been written. Its paradise lies in being adorned with gold, skillfully crafted designs, and embellishments of the highest attainable standards. When its owner brings it to the highest degree of excellence within their capacity, they fulfill their obligation. However, if a higher degree of beauty is possible in their knowledge but they fail to provide it, they deprive it of its paradise. God will hold them accountable for withholding grace despite their ability.

Any soul that transgresses the boundaries of the Bayán, whether the highest or lowest of creation, is not judged as a believer. Nevertheless, every soul must be mindful not to pass judgment on Him whom God will make manifest. Before His appearance, none can fully know the essence of their own soul, which is their highest paradise. At the time of His manifestation, He alone will decree upon every soul.

At the moment of His appearance, no one has the right to question His decrees with “why” or “how,” for all the boundaries of the Bayán originate from Him. The stages of His manifestation will unfold in the same way as the revelation of the Bayán, letter by letter, and verse by verse. He will manifest to the dwellers of His sovereignty just as the Point of the Bayán manifested, beginning with His illumination upon two souls gradually and continually, be vigilant at the time of His appearance, for when it occurs to a soul, it should not be overwhelmed by the magnitude of what it witnesses. They will see that all the people of the Bayán rise by His name, and in an instant, they may hear that He is the one who has always been with them, night and day.

Reflect on the same scenario with the Point of the Qur’an, and before Him, with Adam, and afterward, continuing to infinity. Seek refuge in God so that the first stirrings within their soul do not occur without proper recognition of the Truth. Strive to attain the honor of being the first to believe, even if the unity of His cause appears overwhelming. God’s proof remains conclusive, even at that moment of unity.

Consider this: today, the greatest proof of the Messenger of God is the Qur’an. Countless people believe in it now, yet this very proof existed in its entirety in the early days of Islam, during which, for seven years, not a single soul acknowledged that supreme Light. Regardless, each person must remain vigilant not to transgress the bounds of the Bayán.

This principle also applies to the Qur’an. Consider the verse:

“And whoever does not judge by what God has revealed, it is they who are disbelievers.”

This verse, along with others found in the Qur’an, was revealed as a warning, yet observe how many have transgressed the bounds of God’s decrees. Be careful not to misapply this verse to the decree of Him whom God will make manifest, for what God reveals in His time is the criterion. Just as the revelation of the Qur’an was the Word of God in the time of the Messenger of God, not the Gospel, so too is the Bayán the Word of God today, not the Qur’an.

Thus, people may act with the intention of serving God, yet they act against Him doing what they do because the Eternal Essence is sanctified above being subject to any command or judgment. Instead, these matters pertain to the manifestation of His primal will in the reality of the First Truth. As stated explicitly in the Qur’an:

“Indeed, those who pledge allegiance to you are actually pledging allegiance to God.”

This principle applies to all matters: judgment upon Him is judgment upon God. Furthermore, this understanding has been expounded by the people of the House (Ahl al-Bayt) and applied to themselves as a secondary reality. For example, the Ziyárat Jámia Kabíra is filled with such expressions:

“Whoever knows you has known God, and whoever is ignorant of you is ignorant of God. Whoever loves you has loved God, and whoever hates you has hated God.”

God knows how extensively this supplication is recited by the Shí‘a sect. Yet, despite their devotion, the Imams returned to the transient world, and no one recognized them. Day and night, people recite this supplication, unaware of its true meaning. This does not mean that the proof of God has not been made clear.

Consider the time of the Messenger of God: Jesus foretold His coming, saying, “One will come after me, whose name will be Ahmad.” Despite this, many Christians failed to recognize Him, and to this day, they remain awaiting the fulfillment of that promise. Vast numbers across Europe cling to this belief, awaiting its realization. This failure stems from their lack of reflection on the proof of the Messenger of God, which is the Qur’an. Had they reflected, they would have observed the fulfillment of Jesus’s promise at the time of His appearance.

Their continued veiling has rendered them eternal inhabitants of the fire, while in their minds, they remain followers of the true faith, still waiting.

O people of the Bayán, have mercy on yourselves! Do not fall into this state at the time of the appearance of Him whom God will make manifest and the position of the Manifestation, as the arbiter of the Ahl al-Bayt’s decree, has been applied to a third reality regarding their Shia followers. This is evident in the veneration of Islamic jurists (mujtahideen), whose authority derives from the sayings of the Imams (peace be upon them). One such saying, in an extended tradition, underscores the principle that:

“He who rejects them rejects us, and he who rejects us rejects the Messenger of God, and he who rejects the Messenger of God rejects God.”

The principle has even been extended further, applying to believers. For example, in the Tafsir of Surah al-Baqara, a tradition states:

“Whoever gladdens a believer has gladdened me, and whoever gladdens me has gladdened God.”

Reflect, then, on how far humanity has descended through these four degrees. Yet, in the realm of reality where none is seen but God, the verse “Do not place yourselves before God” applies directly to Him. How can people bear to transgress this principle?

While some have interpreted this verse as referring to refraining from placing oneself before the Messenger, this is contrary to its intent. The verse explicitly mentions the Messenger, but its ultimate purpose is the Sun of Truth, which is the highest aspect of the Messenger. In Him, nothing is seen but God.

The multiplicity of these matters in this gate is intended to ensure that none become veiled from the purpose. Indeed, God is the best of judges.

Gate 12 (All Prior Holy Sites are Abrogated)

The Twelfth Gate of the Fourth Unity: On the cessation of all holy sites that existed before the new Dispensation.

The summary of this gate is this: In every manifestation that appears from God, the holy sites associated with the previous Dispensation are abrogated. For example, today, no one in the religion of the Messenger of God knows the locations or even the names of the successors of Jesus, let alone the sites of their graves.

Similarly, after each manifestation, the sanctity of burial sites that were revered above the earth is lifted. This applies to all past sacred places after the appearance of the new Dispensation, from the Manifestation of Prophethood to the Manifestation recognized by the Shia, even to the graves attributed to previous prophets in places like Kufa or other locations—these must also be abrogated. Similarly, sites like the Holy House (Bayt al-Maqdis) have their significance superseded with each new manifestation. Consider how the followers of Moses revere Jerusalem, the followers of Jesus honor sites associated with him, and the followers of the Messenger of God (Muḥammad) journey to the Kaaba.

The sanctity of physical locations lies not in the clay itself but in the essence of divine command (amrullāh). Wherever it appears, it bestows sanctity. Observe today how people visit the graves of descendants of the Imams, believing them connected to divine truth, while remaining veiled from the Manifestation who establishes prophethood, guardianship, and the entirety of religion through the verses revealed to Him. Otherwise, He would not reside in solitude on Mount Maku.

Do not be astonished by this phenomenon. Reflect on the appearance of the Messenger of God in the past. The followers of Jesus adhered to their religious practices, and monks worshipped in their monasteries, while the Sun of Truth remained hidden for seven years on a mountain in Mecca, veiled by individuals who failed to recognize His station. From the moment of His mission, the truth was severed from every rightful claimant among the followers of Jesus, except for those who came under His shadow.

After the appearance of the Point of the Bayán, consider how every year countless people travel to Mecca, performing circumambulation, while the one whose word establishes the sanctity of the Kaaba resides alone on a mountain. That very person is none other than the Messenger of God, for the command of God is like the sun. Even if it rises infinitely, it is still the same sun, upon which all depend. This is why, in every subsequent manifestation, the appearance of God is the most exalted.

Regarding the Manifestation, in every station where He appears, it is evident that all previous manifestations were created for the Messenger of God (Muḥammad), and all manifestations including His own were created for the Qá’im of the Family of Muhammad. Similarly, all manifestations, including this one and the appearance of Him whom God will make manifest, were created for the subsequent manifestation after Him. All of these appearances, as well as those that follow, were created for the manifestation after the next, and so on to infinity. The Sun of Truth rises and sets eternally, without beginning or end.

Blessed is the soul who, in every manifestation, understands the will of God specific to that appearance. Such a person does not look to previous matters and become veiled from the present manifestation. Today, everything established in Islam was made possible through the mission of the Messenger of God, just as all that was abrogated from the religion of Jesus occurred due to the same mission. Similarly, in the manifestation of Him whom God will make manifest, it will become clear that everything in the Bayán was brought about through the manifestation of the Seven Letters (Ḥurūf-i-Sab‘).

On the day of His appearance, if people focus on the origin of the matter, they will not remain veiled from Him by the elevated manifestations in the Bayán. For every decree, countless souls lie dormant, clinging to those past ordinances with pride and action, as is observed today. All these manifestations of the Bayán, however, are under the shadow of a single word from Him. If He declares, “We have raised it,” it will be elevated. Yet He does not command its elevation until something greater is revealed.

Similarly, observe this manifestation: God will not command its abrogation until something greater than the previous manifestation appears. Indeed, God has power over all things.

Gate 13 (Elevated Sites May Only Be Utilized for Their Intended Purposes)

The Thirteenth Gate of the Fourth Unity: On the cessation of former sites and the decree concerning those who possess something of value of elevated sites above the earth, and that they may only be utilized for their intended purposes.

Let it not remain hidden that there is no day or night without the presence of manifestations of truth and falsehood appearing in all realms upon this earth, both outwardly and inwardly. All human souls, from the time of Adam until today, have been embodied in human forms, enjoying their stations. Likewise, disbelieving souls are tormented in infernal forms. Yet in every manifestation, a specific decree is revealed, and all are commanded to follow it. After the setting of each manifestation, its ruling is abrogated until the appearance of the next, where it remains latent.

In this Dispensation of the Bayán, God has not desired to see elevated places except for those associated with Muhammad, the Family of Muhammad, and the Gates of Guidance. These are expressed in this manifestation as the “Letters of Unity” (Ḥurūf-i-Wāḥid), representing nineteen exalted stations. God has also desired that these exalted stations include those of the prophets, the truthful ones, the martyrs, and the believers, whose hearts are the loci of divine names and attributes. These are illuminated under the shadow of these nineteen exalted stations.

This ensures that the matter is not made overly burdensome for the people. Were someone to attempt to enumerate all the exalted stations, they would fail, for all multiplicity is encompassed within the singularity of the First Unity, which is accounted for before God and those endowed with knowledge.

Blessed is the soul that believes in the elevation of these exalted stations, for they are the loci where the angels of the heavens, the earth, and what lies between them descend. It has been decreed in God’s eternal knowledge that they are elevated and will continue to be so. None can resist God’s will, for He is dominant over all possibilities and manifest over all existences.

Blessed is the soul that becomes an instrument for the manifestation of His will, for such a soul is the finest guardian of the boundaries God has promised in the Bayán that for every measure of gold given, He will multiply it manifold, record a thousandfold reward for the giver, and bestow upon them what pleases their soul. Truly, God has power over all things. Regarding the elevated sites above the earth, no one is permitted to utilize them except for their specific purpose within those exalted stations. These sites belong to themselves unless the Sun of Truth appears and grants permission otherwise, for He is the decree of God concerning all things.

Until this day, no ruling has been revealed other than this. God, who is all-knowing, is aware of what will come to pass. Before the appearance of Him whom God will make manifest, there is no obligation upon individuals beyond what has been decreed. Indeed, God is all-knowing of all things.

Gate 14 (Exalted Sites are a Place of Refuge)

The Fourteenth Gate of the Fourth Unity: On those who seek refuge in these exalted sites and are pardoned as God has decreed.

The summary of this gate is anyone who seeks refuge in the elevated stations of the Letters of Unity (Ḥurūf-i-Wāḥid) has the right to be granted protection by the people. These lands are the manifestations of divine shelter across the earth, representing the attribute “He grants refuge but none can grant refuge against Him.” This decree ensures that on the Day of the appearance of Him whom God will make manifest, the Day of Resurrection for this Dispensation, those who take shelter in the Letters of Unity may be spared from destruction—not physical destruction, but destruction of faith.

All deeds are performed with the intention of drawing nearer to God. Yet, if people fail to take refuge under the shadow of the true manifestation on that day, they will be spiritually annihilated. If a person of insight exists upon the earth, they would give everything they possess to avoid being excluded and instead be included among those protected, for this is the ultimate fruit of human creation: to ensure humanity is not wholly obliterated.

This does not mean seeking refuge in physical locations but rather aligning with the spiritual reality of these elevated stations when visiting or mentioning them, as was seen during the Dispensation of the Qur’an. People would visit the graves of these Letters and remember them day and night. However, when the Letters themselves appeared with the proof upon which their religion was based, delivering the message of the Point of the Bayán, they became veiled by worldly affairs. Thus, what transpired did indeed come to pass.

Today in Islam, the people act upon the sayings of their predecessors, issuing rulings upon themselves based on those teachings. Were it merely a matter of this, no harm would come upon them. Yet, they expend countless wealth in commemorating the martyrdom of the Master of Martyrs (Sayyid al-Shuhadá, peace be upon him) while disregarding what they did to his predecessors. They have committed deeds under the guise of Islam, actions so grave that even the word “falsehood” (ifk) is too noble to describe them.

Under the name of Islam, they have carried out such acts, including those against the Manifestation of Islam, who is the Messenger of God (Muḥammad). Take heed, O possessors of insight, and observe with clarity in the religion of God. They attribute the name of God to their deeds, yet they act against those manifestations upon whom judgment is equivalent to judgment upon God. Unknowingly, they stray from the religion while imagining themselves to be walking the highest path of caution and diligence.

O people of the Bayán, resolve among yourselves not to impose upon any soul what you would not accept for yourselves. Perhaps, on the Day of Manifestation, you will not act toward the Letters of Unity as others have acted. Reflect on all the rewards promised for reciting Qur’anic chapters, as narrated from your Imams, and the rewards associated with the prayers you recite. All these, on the Day of Resurrection, return to the shadow of Muhammad and the Family of Muhammad, under whom you will be gathered. This is the greatest favor that the proofs of God have bestowed upon their loved ones, promising them such rewards. Praise be to God, who has established the Day of Resurrection, allowing them to come forth, witness the proofs of divine oneness, and endure what they endured. Yet, they continue to recite Qur’anic verses and prayers in pursuit of these rewards.

Do not be astonished by this. Consider the followers of Jesus, who are still awaiting the fulfillment of the promise, “One will come after me, whose name is Ahmad.” Day and night, they supplicate for his arrival, yet he came, and 1,270 years have passed since his advent. His Resurrection occurred, yet they remain in expectation.

Have mercy upon yourselves and do not render your deeds as scattered dust (habā’an manthūrā). Elevate your souls such that, if they are not for any particular purpose, they are at least not against themselves. This is the path to salvation in this world and the next—if you act upon it.

No manifestation occurs without its representative being the epitome of sincerity and offering guidance in their time. This is so that the Day of Fruition—the subsequent manifestation—does not render the previous followers annihilated. To this day, the fruit of past followers remains unfulfilled. Strive, then, in the Dispensation of the Bayán to make yourselves an honored community among the nations on the Day of Resurrection.

In the Day of Him whom God will make manifest, all who have been created since the time of Adam will be present upon the earth, along with souls from realms before Adam and possibilities from realms after. Among all nations, distinguish yourselves with faith in Him. If one of you is veiled, you will be the most condemned among all peoples in His sight. Yet, if you manifest the fruit of your existence, you will be the most honored among all.

Do not disgrace yourselves with what emerges from Him on the Day of Resurrection to come. For as you have heard, when judgment is pronounced on the Day of Resurrection, all will become aware. This is intended, that the essence of all creation on that day consists of believers in that manifestation. Until the next manifestation, the decree pronounced will be recited, witnessed, and acted upon by all. For instance, the mention of Abū Lahab in the Qur’an has, from the moment of the verse’s revelation to today, been read by countless individuals, serving as a testament to his actions. This is his disgrace.

Reflect on how his veiling from the truth during the few days of his earthly life has caused him to be dishonored before every soul who recites the Qur’an, even to himself, as he exists in the station of his own fire. This is the intended meaning of the judgment of the Day of Resurrection being heard by all.

Watch for it, O possessors of insight, and then guard yourselves.

Gate 15 (No One May Prevent Refuge at an Exalted Site)

The Fifteenth Gate of the Fourth Unity: That no one may prevent another from reciting or seeking refuge in these exalted sites.

The summary of this gate is if anyone seeks refuge in the elevated stations, no one has the right to prevent them. Such a prohibition would remove the oppressor’s dominion over the seeker. If the seeker is honorable, they are granted refuge even within their station. For example, if someone in the East of the earth seeks refuge from another, they are to be given refuge by these manifestations of divine shelter, out of reverence for God, the Almighty and Exalted, who is the best of protectors and helpers.

Mention of the Sacred House (Bayt al-Ḥarām): God has never had, nor will He ever have, a fixed location. In every manifestation, the land associated with His will becomes His House, the site of circumambulation for the angels of heaven and the inhabitants of the earth. All revolve around the divine decree, which is made manifest within the earthly clay.

If the sanctity were in the clay itself, it would have remained eternally unchanging. However, it is evident to the pure-hearted that such clay is a reflection of the divine decree, just as the decree itself is reflected within creation, and just as the divine decree (amr) is like the sun, so too is the Sacred House (Bayt). Even if the locations of the Sacred House change infinitely, it remains one House. This is why the transition from one site to another parallels the appearance of the divine will in subsequent manifestations.

The same clay associated with God in the Day of Adam is the very clay associated with Him today. Similarly, the decree that sanctified the House in those days is the same decree that sanctifies it now. It is the station of Him whom God will make manifest, the true locus of divine revelation. That House is the manifestation of the Sacred House, and its dimensions align with the name of God in its length, breadth, and height. Its structure stands as a reflection of divine intention.

If the believers in God had the capacity, they would be commanded to build it from pure diamond, filling it with water to its height and transforming its soil into the philosopher’s stone. The scent emanating from it would be that of the finest fragrance. However, since such capabilities are not observed, the House is made appropriate to whatever state fulfills the concept of elevation.

Its outward and inward aspects, if crafted with clarity like a mirror, would be purer and closer to transparency than any other earthly design. Today, this understanding is present among the skilled craftsmen who excel in their crafts. On the earth, there exists a mosque with a structure modeled after the Kaaba at its center. This design was not established except as a sign in anticipation of God’s decree for elevating the Sacred House in that land.

It serves as a token of divine grace for that region. Blessed is the one who remembers God there, for I have remembered God there for those who raise it. In this way, God rewards the righteous, and He recalls those who remember Him, even through such acts. Truly, He is the best of those who remember.

The significance of the Sacred House lies in its symbolic representation of the House of divine unity, glorification, and praise. The elevation of the House have built the House, looking upon its manifestations, so that at the time of the appearance of Him whom God will make manifest, they would not remain veiled from the True Reality of the House. It was this very structure that, 1,270 years ago, was decreed for pilgrimage (ḥajj). Each year, seventy thousand souls circumambulate around it, yet they remain unaware of the true purpose of the House and fail to attain its fruit. Despite the passage of time since the appearance of the true reality of the House, not a single soul has fully understood its purpose or grasped its fruit.

The real Bayt al-Ḥarām (House of God) is the hearts of those who believe in Him, which are the hearts of those who believe in Him whom God will make manifest. Today, those who consider themselves believers in the Bayán act upon what was revealed in the Qur’an, but they do not truly believe in Him. If the people had truly circumambulated the House of Reality, the command of ḥajj would not have been tied to the physical House.

Because they failed to do this, their burden has been placed upon their own shoulders, compelling them to circumambulate the clay associated with Him. This act was decreed so that they might recognize their limits and, on the Day of His Appearance, not remain veiled from Him. This is the fruit of ḥajj, which was instituted in service of His command, so that by this means they might ascend toward His very self on the Day of His Manifestation.

In the Dispensation of the Qur’an, this fruit was not realized. Seventy thousand souls circumambulate around the House, yet the one who is the true reality of that House resides upon Mount Maku, with only one soul in His presence. How could the fruit have been attained? It would have been fitting that, at the time of His appearance, all the believers in the Qur’an—those who circumambulate the clay associated with His command—would, in His presence and to no end, circumambulate His very self.

However, the same individuals who once journeyed on foot to the House now render such judgments against Him. And those who spent their wealth in service to His House now fail to offer even a single piece of land to reside upon. Instead, they prevent Him from even inhabiting the earth itself. This is the condition of the people, always moving without awareness, and on the Day of Attaining the Result, they become like the dead, oblivious to God’s intention behind His commands.

Awaken, O people of the Bayán, and prepare yourselves for the appearance of the true reality of the House (Bayt). He takes pride in those who circumambulate His House in their innermost hearts, witnessing them and showering them with forgiveness. Even if, during the pilgrimage, some show kindness to one another, such acts are beloved. I myself witnessed, during my journey to Mecca, individuals making significant expenditures while withholding something as small as a cup of water from their companions who shared the same quarters. This occurred aboard a ship, where scarcity rendered water precious. From Bushihr to Muscat, a journey lasting ten days, I had to subsist on brackish water due to the impossibility of carrying fresh supplies.

Be vigilant over yourselves and ensure that you bring no sorrow upon any soul. For the hearts of the believers are nearer to God than the House of clay. Seek nearness to God within His House, where prayers are accepted. Whoever spends even the smallest measure in the path of God will be rewarded two thousandfold in this world at the Plain of `Arafát, the site of God’s recognition.

Whoever has the ability to journey without causing sorrow and chooses not to go, at the time of death will have their soul taken by one who believes only in the book of the previous Dispensation. However, nothing in the context of pilgrimage is greater than acquiring noble character, ensuring that one neither causes grief nor experiences grief through interactions with others. On the path to Mecca, there are actions more detestable than any other before God, nullifying their deeds, as is the case with disputes among pilgrims. Such disputes are forbidden under all circumstances. The conduct of believers has always been marked by patience, forbearance, modesty, and tranquility, and it will remain so. The House itself rejects such individuals who engage in disputes while circumambulating it.

Guard yourselves, for the religion of God is broader than all things. For someone whose journey to the House requires crossing the sea, they are absolved from such travel if they cannot endure the hardships. If, however, they demonstrate steadfastness and contribute even minimally to the wellbeing of a believing soul from among their close relations, their pilgrimage will be accepted by God and forgiven in His presence.

This command has not been given except to ensure that sorrow does not arise in the path to God. In the depths of the sea, fear alone is conceivable, and it is not possible to perform the pilgrimage relying solely on human means. If traders are also prohibited from traveling by sea in places where alternatives exist, this is closer to the spirit of this religion, fostering their tranquility. Otherwise, the world’s order would be disrupted, as those who rely on the sea have no other means. With their actions, they draw nearer to God, and God rewards the righteous, whether they are on land or sea.

God doubles the reward for His servants who travel by sea, given the hardships they endure. If they act in accordance with God’s religion and move together in the spirit of love, their efforts will be accepted. God rewards the righteous.

Gate 16 (Sovereign Leaders Should Ensure the Flow of Information)

It is incumbent upon any sovereign whose kingdom contains the sacred precincts (ḥaram Allāh)—indeed, upon every ruler of any domain—to establish workers throughout their lands. These workers must ensure the flow of information and communication across their territories. In European lands (Farang), this system is arranged with great excellence, efficiently managing communications across vast distances. The crescent moon would be observed over several nights and days, but this matter should now be made universal so that all may benefit from this means of gaining news. Him whom God will make manifest will inevitably appear, and if, in the lands where He arises, systems of delivering messages and exchanging letters are established universally, the servants of God will sooner attain the honor of His guidance.

If a soul hears of the manifestation even the smallest fraction of a moment earlier and believes, it is better for them than owning all that is upon the earth and spending it in the path of God. Thus, this command has been given to organize systems of communication so that, on the day of the appearance of that Supreme Luminary, the means for guiding His servants are readily accessible.

Until this organization becomes universal, it will not extend its benefits to all the servants of that court, except when all people have access to means of communication. Even today, couriers (chāpār) exist for the ruling class, but what benefit is derived if the weak and disadvantaged have no access to such systems?

It is incumbent upon every ruler to ensure that communication spans their entire land, accessible to all, so that if even the humblest person in the most remote region desires to find the Sun of Guidance, they may do so through a well-ordered system. God indeed loves those who maintain order.

Gate 17 (Any Authority Who Wishes to Elevate the House May Take Possession of the Area Surrounding the House)

Seventeenth Gate of the Fourth Unity: The area surrounding the House may not be sold, and any authority who wishes to elevate the House has the right to take possession of its vicinity, even without the consent of its current owner, for God has a greater right over His dominion than any servant who possesses it for a number of years.

Any person with authority who desires to elevate the Sacred House (Bayt) along with the Mosque of the Sacred Precinct (Masjid al-Ḥarām) has the right to acquire whatever they require from the surrounding area. No individual may object to this, for ownership belongs solely and independently to God, who is the true Master of all things. He alone has the ultimate right over His dominion, especially over the House that represents His very essence. This is the decree of God, even if it is displeasing to someone, for what is expressed is the will of God. It is incumbent upon all to be content with what God has commanded, for He has created them so that they may recognize His ownership over all things. God loves those who are pious.

Gate 18 (Pilgrimage Without Hardship)

Eighteenth Gate of the Fourth Unity: No one may ascend to the Sacred House except through wealth sufficient to ensure they face no hardship along the way. Upon arrival, four mithqāl of gold must be given to those who serve the first, second, third, and fourth pillars of the House, to be divided among themselves. It is forbidden for them to request anything beyond what is offered voluntarily, except from those who visit them. Servants, those traveling on the path, the poor, and those unable to make the journey are exempt.

The summary of this gate is the obligation to perform the ḥajj has been prescribed only so that those ascending toward it may rejoice in God’s good pleasure. The duty is lifted from those who are unable to afford it so that they are not burdened on the path.

This obligation applies only once in a lifetime for each individual, so as not to impose undue hardship. Additionally, the purchase of pilgrimage on behalf of the deceased has been prohibited, ensuring that individuals may, during the appearance of the Truth, personally attain the meeting with their Lord or, in times of concealment, achieve His proximity through their place of repose or by acts undertaken during the preceding manifestation.

If someone is required to perform the pilgrimage but does not, and death overtakes them, yet they had intended to go, it is upon God to grant them the best of rewards and admit them into Paradise with the greatest blessings. The obligation of pilgrimage has been lifted from women so that no undue hardship befalls them on the path. Permission has been granted for the residents of the Sacred Precinct (ḥaram Allāh) to perform the pilgrimage annually, as it is less difficult for them compared to others. What soul is there that dwells in the land of God’s House and does not circumambulate around it?

It has been ordained that visitors to the House should gift four mithqāl of gold, measured according to the Bayán standard, where each mithqāl equals nineteen grains. This gift is to be given to the nineteen souls who reside near the House, elevated upon their appointed thrones. These individuals are tasked with being steadfast at the Pillar of Praise, symbolizing the manifestation of the Point of the Bayán.

These appointed ones have been instructed to show utmost respect and honor to those who visit the House, refraining from requesting offerings from them, thereby ensuring that the visitors fulfill their responsibilities willingly and without coercion. This approach is nearer to dignity and exaltation.

The nineteen individuals are to divide the divine gifts equally among themselves every year, expressing gratitude to their Beloved for His bounty. They are to use these gifts to adorn the sacred surroundings with divinely ordained materials, as described in the Arabic text: elevated, colorful thrones – white for the first pillar, yellow for the second, green for the third, and red for the fourth. These arrangements symbolize sublime and incomprehensible truths known only to the people of insight.

All of this is to prepare for the day of the appearance of Him whom God will make manifest. On that day, no proof will remain for the pilgrims except to turn toward Him, no preservation of the House will be required other than the preservation of His command, no service of the appointed places will be needed other than service to Him, and no aspect of religion will have a function other than directing hearts toward His will except His command. This is the true purpose, if one comprehends. Exemption from the obligation of the four mithqāl of gold has been granted to those who cannot afford it, to servants, the young, and those who face hardships on the path. This exemption is out of God’s grace and mercy, ensuring no undue burden falls upon those fulfilling their duties.

All these ordinances are decreed by the One whose will resides between kāf and nūn (“Be, and it is”). Perhaps a soul may reap the fruits of these ordinances on the day of the manifestation of His command. In every age, sacred souls have been custodians of the House of Truth, bearing witness to the innermost mysteries and embodying the outward manifestations of divine will.

The structure of the House itself, marked by eight days and the measures of its height, symbolizes the honor and dignity bestowed upon it, a burden carried by all before and after. There exists no being, in any rank, that is not subject to the ordinances of God and humble before His primal truth.

From the first day of Adam to the present, all have remained in obedience to His will, whether consciously or not. Even those veiled from the manifestation of truth, from the highest ranks to the lowest, live their lives under His decrees, unknowing participants in His plan.

For instance, though the followers of Christ did not prostrate before the Messenger of God, the commands of Christ upon their lives were, in essence, their prostration to Muhammad. The manifestation of Christ in His time was the manifestation of truth, just as it has been in every prior dispensation and will be in every subsequent one.

In all things, no existence has independent being apart from its essence being grounded in the reality of God’s command. They prostrated, humbled, and submissive to the Point of Truth, in remembrance, devotion, and worship of God through Him. Yet they remained unaware, for if they had recognized Him, they would have wholly turned away from their own selves and devoted themselves entirely to Him.

Consider those who recognized the Messenger of God—how they believed in Him—and those who did not, remaining in the fire of veils. Reflect likewise on the past manifestations and those to come. This is the majesty of God: all take pride in their servitude to Him if they truly accept it, but He only accepts from the sincere.

Twelve hundred and seventy years have passed since the advent of Muhammad, and countless have circumambulated the House each year. Yet, in the final year, the one who established the House went on pilgrimage, witnessing multitudes from every group. Yet none recognized Him, though He knew them all, moving within the embrace of His command.

Among them, only one person, enduring the test of eight unique days, was recognized by Him in full sincerity and detachment for the sake of His good pleasure. God glorified this soul in the heavenly realms for their pure devotion—not because they received a special favor, but because they alone did not veil themselves from the favor extended to all.

That year, the unveiling of the Book interpreting the Surah of Joseph reached all, yet when people examined it, they found no companions in faith to confirm it, so they all hesitated. They failed to consider that the very Qur’an, which now has countless believers, had only one apparent believer in its first seven years—Amir al-Mu’minin (the Commander of the Faithful), peace be upon him. However, this soul, seeing the proof of the Proof, remained steadfast and assured. Others considered none but their own understanding. On the Day of Resurrection, God will question every soul according to their comprehension, not by their imitation of another.

Many a soul, upon hearing the verses, becomes humbled and acknowledges the truth but fails to follow it. Thus, all are individually accountable, not reliant upon another. During the advent of Man Yuzhiruhu’llah (He Whom God shall make manifest), the most learned of scholars will stand equal in judgment to the simplest of beings. Often, the humblest will recognize and believe, while the most learned will remain veiled.

In every dispensation, some follow others into the fire of veils. If every soul acted in accordance with their own understanding, the innate purity of people would remain untainted. They would not regard the majesty of worldly knowledge but rather the knowledge that magnifies true glory.

Consider that one soul in the past manifestation who recognized the proof without looking for the affirmation of others. In God’s sight, this individual stood in truth. But those who depended on others for validation were veiled, thereby losing the essence of the pilgrimage to the House of God, which is to know the sanctity of the One associated with the House.

That single soul performed a true pilgrimage with believers who, though few, affirmed the Truth. The majority, however, who did not affirm Him, lost their station despite their outward actions. They did not lack the message; they had heard but dismissed it, clinging to their assumptions of worship and pilgrimage in the name of God while remaining veiled from true faith.

Oh, people of the Bayán, have mercy upon yourselves. Do not nullify your deeds by failing to recognize the proof when it appears. Strive with utmost care and diligence, for this is the day of revelation, and only through your own vigilance can you attain certainty in the Truth, so that His proof may be clear and evident to you and all, as God is the best of judges.

Gate 19 (Women May Enter the Sacred House)

Nineteenth gate of the Fourth Unity: Regarding the Entry of Women at Night into the Sacred Mosque

It has been ordained that women of that land and its vicinity may enter the Sacred Mosque during the night, circumambulate the four sanctified pavilions—upon each of which nineteen names are inscribed—and partake in the glorification, exaltation, praise, unification, and magnification of God. After this, they are to return to their abodes. Each individual is granted a one-time allowance of four mithqáls of gold during their lifetime for every successful pilgrimage to the House.

What brings these women closer to divine acceptance is the display of love and care toward their families and the nurturing of their offspring. If one, with all they possess, demonstrates affection and compassion to their children prior to the age of responsibility, this act is considered far superior to any other form of devotion to God.

God has commanded those of faith to treat their children and close relatives with the utmost kindness and refinement, as befitting the customs of their age. This ensures that no trace of sorrow clouds their hearts, thus honoring the religion of Him Whom God shall make manifest. This kindness extends to siblings, kin, and all others, for all creation revolves around a singular purpose: to be created, sustained, and ultimately revived by Him, the Eternal and Everlasting, who appears in every dispensation under a new name while remaining concealed in His highest majesty in periods of occultation.

If this reality were to be otherwise where could one utter “There is no God but God,” for it is a sign that points to that Word, just as this Word, composed of letters, signifies the oneness of God, exalted and glorified be He. That divine essence also testifies to the sanctified, singular essence of God. There is no deity but God. Truly, we are all circumbulating around Him.

Vahid 5

Gate 1 (The Mosque of Honor)

The First Gate of the Fifth Unity, concerning the mosque:

The essence of this gate is that the first land where the Manifestation of “He Whom God Shall Make Manifest” appeared and is manifested was and remains the “Mosque of Honor.” Similarly, in the Point of the Bayán, the secret of truth has been and remains evident. Whatever extent the Cause of God can be exalted, it has been and remains worthy, such that the day will come when the abode of “God’s clay of unity” will be established in a portion of that supreme land, becoming a place of worship for the believers, just as is now manifest in Mecca. Its initial boundary was not this expansive; rather, it has grown fourfold in extent.

The intention of this matter is that lands associated with the appearance of His body are elevated in this manner, becoming the locus of consecration for pilgrims performing circumambulation around His House. How, then, would be the lands of the essential realities, which bear witness to His glorification; and the lands of the souls, which testify to His oneness; and the lands of the spirits, which proclaim His praise; and the lands of the hearts, which extol His sanctity? In the first, the fire of love arises; in the second, the air of devotion ascends; in the third, the water of oneness flows; and in the fourth, the dust of existence is exalted. God initiates all things and then returns them. Do you not see?

Gate 2 (Mosques Named After the Letters of the Living)

The Second Gate of the Fifth Unity, regarding the mention of the eight mosques preceding the ten:

The essence of this gate is that it behooves those of power in the Bayán that eighteen mosques, distinct and new, should be built in the name of the Letters of the Living of “He Whom God Shall Make Manifest,” signifying the First Letters of the Living. Within them, the believers should perform acts of glorification, sanctification, oneness, and magnification of the divine. They should elevate them as much as possible, and the lamps therein, free from extravagance, should be raised. It is as though one sees lamps equal to the number of the name “Mustagháth” suspended in those mosques, shining like the stars of the heavens.

In those places, believers in God and His signs gather to pray. Yet beware of the day when these same letters turn towards worldly life, to the extent that they do not even refrain from barring their own places from themselves. This occurred in the manifestation of the Point of the Bayán: all under the guise of previous traditions assumed leadership in mosques, barring the original believers from the places where the mention of God was exalted.

Those who witnessed this manifestation and recorded its events have noted how, even in the grand mosques established for them, they were not content with what had been designated for the Letters of the Living. They descended further in their behavior until that which was destined came to pass. It is not that no proof exists for them; indeed, the very proof by which these mosques are erected is the same proof that had been established before. If “Whoever constructs the mosques of God” had not been revealed, how could all these mosques have been built?

But these people fail to reflect upon the essence of the proof. For this reason, they are veiled from the truth. They observe and see a multitude of people following the evidences, yet they fail to consider under the shade of which tree all these movements occur and by what proof they are content with this.

All endure hardship in the path, yet, as it becomes a source of pride, they remain unaware. Meanwhile, all of these deeds of the masses stem from the command “And pilgrimage to the House is a duty upon mankind for God.” This same word exists in the Day of the Manifestation of “He Whom God Shall Make Manifest,” as it does today and did during the descent of the Qur’an. However, when they see no semblance of themselves in the Cause, they remain veiled from the Source of the Command. Later, when they fashion a semblance for themselves, it becomes a source of pride, and they act accordingly.

If the same self that acts today had existed in that Day, it would not have heeded the command of God, just as today you see the same proof present, yet they remain similarly veiled. The veiled wander in streams branched from the ocean of the proof of the Book of God, yet they are veiled from the ocean itself. Thus, the decree of shadows falls upon the masses, while the decree of light shines upon the believers with insight. The sun, which is the sign of truth itself, is exalted above association with remembrance, for none sees from it but God alone. Such is the Lord of all worlds.

Gate 3 (Establishment of a Calendar)

The Third Gate of the Fifth Unity, concerning the knowledge of years and months:

The essence of this gate is that the Lord of all has established all years by His command, appointing from the Manifestation of the Bayán that the number of each year corresponds to the number of “all things.” He has divided it into nineteen months, and each month into nineteen days, so that all may traverse, from the vernal equinox to its culmination in Pisces, through the nineteen stages of the Letters of Unity.

The first month He named Bahá (Splendor), and the last He named ’Alá (Loftiness). He has structured this arrangement upon this number and decreed that each day serves as the springtime of a particular decree. Thus, those who find delight in this paradise may rejoice with the utmost elevation that can be attained in existence.

In the first three months, which are the months of glorification, the fire of the hearts of beings is kindled. In the following four months, which are the months of praise, the spirits of possible realities are created, wherein they are sustained. In the next six months, which are the months of oneness, God causes the beings to die—not a physical death, but a death from negation and a life in affirmation. In the subsequent six months, which are the months of magnification, God, the Exalted and Glorious, grants life to those who have died in love for anything other than Him and remained steadfast in their love for Him.

The first three months represent the fire of God. The next four months represent the eternal air. The following six months represent the water of oneness, which flows over the souls of all things from the eternal air that is sustained by the fire of God. The final six months pertain to the dust, wherein all that has appeared from the other three elements becomes established in this element, and its fruits are gathered. All creation is multiplied from this unity within unity.

The first month is the month of the Point, around which the months of the Living revolve. Its likeness among the months is like the sun, while the other months resemble mirrors that reflect the radiance of that month. Nothing is seen in them except that month. God has named it the month of Bahá, meaning the splendor of all months is contained within it. He has reserved it for “He Whom God Shall Make Manifest.” Each day of this month has been attributed to one of the Letters of Unity.

The first day, which is Naw-Rúz, is the day of “There is no God but God,” analogous to the Point in the Bayán, from which all are created and to which they return. Its manifestation in the Point of the Bayán has been placed in the essence of the Seven Letters.

In this manifestation, the Throne has been appointed for “He Whom God Shall Make Manifest,” for He is the dawning-place upon this Throne. He is the Revealer of the verses in this manner, and none is seen in Him but God, the Exalted and Glorious. He is the One who cannot be known by the first through the first, nor by the last through the last. He is the Manifest One who cannot be recognized by the apparent, and the Hidden One who cannot be perceived by the concealed. He is the One through whom the essence of all things exists, and His essence is through God Himself.

Whoever believes in His Day and declares the oneness of God 361 times in that year shall be protected from whatever descends from the heaven of fate. Verily, God is the Guardian over all things. The fruit of this knowledge is that in this manifestation, the months—being an aspect of creation, all of which are signified by the Letters of Unity—indicate how much more profound the realities of God’s creation must be. No thing perceives its essence except through the manifestations of the divine Cause. This is not mere knowledge; rather, it is the attainment of its fruit. In the Day of Manifestation, these very manifestations, even if they possess all the lands, see in themselves only the manifestations and humble themselves before them, even if they appear in simple garments like this manifestation. This benefits the God-fearing.

Gate 4 (Servants May Name Themselves With the Names of God)

The Fourth Gate of the Fifth Unity, concerning the ruling on naming with the names of God or with the names of Muhammad, `Ali, Fatimah, or both, or Hasan and Husayn, peace be upon them:

The essence of this gate is that God has permitted His servants to name themselves with names that signify Him, such as `Azíz (Mighty), Jabbár (Compeller), and similar names. The best names are those associated with God, such as Bahá’u’lláh (Glory of God), Jalál’u’lláh (Majesty of God), or Jamál’u’lláh (Beauty of God), O Light of God, O Grace of God, O Generosity of God, and similar names of this kind are exalted. Names such as Abdu’lláh (Servant of God) and Dhikru’lláh (Remembrance of God) also constitute a station through which one may ascend infinitely. If one wishes to name within the ocean of Prophethood, Guardianship, or Love, they should not exceed the Five Names, and the combination of the names Muhammad and Alí is the greatest of all names.

If all generations and eras ascend gradually, step by step, they will reach a manifestation in which all things are named with the names of God. No thing will be named without it resembling one of the divine names of the True One, Glorious and Exalted. For example, halím (mild), which is a type of food, resembles the name of God, Haleem (the Forbearing). In this Manifestation of the Bayán, such associations will be abundant, so much so that permission has been granted to all that in the Day of the Manifestation of the Sun of Truth, if humanity reaches the limit of perfection, nothing will be named except that it corresponds to one of the names of God, Glorious and Exalted.

If this is not achieved in that manifestation, it will occur gradually in subsequent manifestations until the heavens and the earth and all that is between them are filled with the names of God. What difference does it make if the clay is a sign of God or if humanity is? Both are created, except that one was created for the other, for God has placed the spirit of oneness in all things within the human spirit.

For example, if a believer sits upon a piece of land, the spirit of that land becomes still and delighted. But if one unworthy sits upon it, it becomes agitated to an extent that none but God can encompass. It continuously beseeches God to raise the unworthy from it. Similarly, the metaphor of clay has been extended to include all things.

Reflect and understand: blessed are the people of the time when no name is attributed to anything except with a name of God. That time may well be called the beginning of the realms of paradise. No thing reaches its paradise except by manifesting the utmost perfection within its own limit. For example, the crystal of paradise originates from stone, which is its material. Similarly, this crystal has degrees within paradise, until it reaches the point where, in the presence of water and oil, the poets sing of it as ruby. At that point, it has reached the pinnacle of paradise, for when it was merely stone, it had no value. But today, if a carat of it attains the full quality of ruby, which lies within its potential, how valuable does it become!

In the same way, consider all things. Their ultimate exaltation lies in their faith in God during each manifestation and in that which is revealed before them—not in knowledge alone, for every nation has its scholars in various fields; and not in wealth, for it is evident that every nation has its wealthy individuals in their ranks; nor in other such distinctions. Rather, true knowledge is knowledge of God, which is none other than knowledge of His Manifestation in every appearance. True wealth is poverty in relation to Him and independence from all else. This is not manifest except in relation to the Manifestation of the Cause.

It is not that one should fail to give thanks for previous manifestations—this is impossible. For instance, a person at the age of nineteen must give thanks for the day of conception, for without that initial stage, they would not have reached their current position. Similarly, had the religion of Adam not existed, today’s religion would not have reached its current state. And so it continues.

Reflect endlessly upon the Cause of God, and give thanks to Him for every manifestation He has revealed in each appearance. For it is through gratitude to Him that one attains nearness to Him, and God guides whomever He wills to the path of true certainty. The fruit of this matter is that by remembering these names, one does not step outside the realities of the Named. Perhaps a soul, through its attraction to the Named One in this Manifestation, may become worthy of a name that signifies “He Whom God Shall Make Manifest” and not something other than Him.

Do not veil yourself with the mere name, for in this cycle, the killer of the Prince of Martyrs bore the very name of the honored one himself. In the Manifestation of “He Whom God Shall Make Manifest,” there is no doubt that all are called by these beloved names. Yet, if a soul remains steadfast in its indication of that Reality, then its name becomes one whose essence is created from the ocean of God’s bounty, deserving to be called a “Most Beauteous Name.” Otherwise, it is but a false shadow buried beneath the dust, annihilated in negation.

You witnessed, on the Day of Resurrection, how many individuals bore the name of the Messenger of God—a name unsurpassed in its excellence—yet remained veiled from their Beloved. Verily, God is witness over all things. Know that the likeness of “He Whom God Shall Make Manifest” is that of a touchstone, distinguishing pure gold from all else. For example, if someone is named Bahá’u’lláh, and they believe in His splendor, which is the first to believe in Him, then this name is affirmed for them and becomes established. Otherwise, they are annihilated in negation as though they were never mentioned.

Gate 5 (Sovereign Rulers May Take the Lands of Unbelievers)

The Fifth Gate of the Fifth Unity, concerning the law of seizing the possessions of those who do not believe in the Bayán and the ruling on returning it should they enter.

In every Dispensation, all that exists on earth should come under the shadow of the subsequent Manifestation. For example, during the Dispensation of the Messenger of God, it was fitting that everything on earth should believe in Him and come under His protection. Whatever did not occur was due to the weakness of the believers, not due to any lack of worthiness in that religion. On the Day of the Manifestation of the Messenger of God, peace be upon Him, no one was permitted to take another’s life or possessions unless that person entered into faith in Him. Only then would it become permissible to partake of what God, in His bounty, had granted them.

Similarly, in the Manifestation of “He Whom God Shall Make Manifest,” no soul has rights over another unless that soul believes in Him. Everything belongs to Him and is to be brought under His shadow, except for those who enter His faith. This is the grace of God toward His creation. For instance, if lands were conquered during the early days of Islam, those who were compelled to enter Islam through force and power ultimately attained the fruits of faith. However, those who did not submit remained deprived of mercy and continue, even now, to suffer in fire.

Likewise, in this Dispensation, nothing associated with those who do not believe in the truth is permissible unless they enter faith. When they do so, what God has granted to them through His bounty becomes lawful. This ruling applies to the sovereign rulers who possess authority in the religion, not to everyone, and not in lands where its implementation would cause harm or sorrow to any soul. God has not permitted its declaration in such cases. For example, merchants conducting trade in Western lands must maintain the utmost precision in their accounts and dealings.

Let them conduct themselves in such a way that no humiliation befalls them unless God grants them victory through a power that establishes them over all that is on earth. When that time comes, all will dwell in the mercy of God, even if they themselves do not desire it. Yet, through the power of God, they will be brought within, saved from the fire, and transformed into light. Verily, God is powerful over all things.

It is not for those in power to merely wait for something to descend from heaven that would bring all on earth into the religion. Rather, as in the religion of Islam, when all entered through the command of the Messenger of God, the same must be manifested in every Dispensation. Whatever comes from God is permission, but what is required from humanity is obedience to Him. If those in power during the Dispensation of the Messenger of God had acted in accordance with the Qur’anic commands, today everyone on earth would be a believer in the Qur’an. Since this has not occurred, the shortcoming lies with the servants, not the Source, for everything that was to be manifested in the Qur’an has already been revealed. Verily, God aids whomever He wills by His command, and God is mighty and powerful.

The essence of this ruling is that, at the time of the Manifestation of “He Whom God Shall Make Manifest,” all should have been nurtured through the teachings of the Bayán so that none of the believers in the Bayán would turn away from faith in Him. If any do so, their judgment is the same as those who do not believe in God. By the sanctified essence of God, if all in the Manifestation of “He Whom God Shall Make Manifest” were to unite in supporting Him, no soul would remain on the face of the earth except that they would enter paradise. Indeed, there would be no thing left. Let each be vigilant over themselves, for the true support of the religion lies in this, not in deeds that…

At the time of His Manifestation, whatever has been revealed in the Bayán must be fulfilled. However, before His Manifestation, anyone who deviates even slightly from His command has truly turned away. Seek refuge in God from that which distances you from the source of the Cause, and hold fast to His cord. Whoever clings to obedience to Him in all worlds is saved and will be saved. This is by the grace of God, which He bestows upon whomsoever He wills. Verily, God is the Possessor of immense grace.

Gate 6 (The Distribution of Wealth In the Religion)

The Sixth Gate of the Fifth Unity, concerning the ruling on wealth acquired in this religion and its distribution if it has no equivalent value:

Wealth that has no equal belongs solely to the Point of the Bayán and remains so as long as the Sun of Truth continues to shine. If the Sun has set, its authority is to be preserved by trusted believers in the Bayán until the Day of the Manifestation of Truth, at which point they must return it to “He Whom God Shall Make Manifest.” No one is permitted to use it for personal purposes.

It is like the wealth of God’s Proof, which certain learned ones have taken and used without His permission. If even the smallest portion—a carat—was used without His authorization, the recompense for such action would be the fire of punishment.

When God, out of His grace, grants victory to the believers by enabling the conquest of lands that have not yet embraced the faith, whatever wealth is without equal belongs to the Point. This remains so as long as the Sun of Truth is present and returns to Him. Upon its setting, it is entrusted to the trustworthy among the believers in the Bayán, who will preserve it until the Day of “He Whom God Shall Make Manifest,” at which time it will be restored to Him.

Beyond this, what remains must be distributed among those who opened these lands by permission, each according to their need. Anything surplus should be given to the poor and spent on communities. Furthermore, even providing for an unborn child in the womb is preferable to spending it elsewhere. This is a gift from God, who is the Ever-Generous and Mighty.

All things belong to God, and who is closer to Him than the Point of His Will? Whatever belongs to the Proof of God cannot rightfully belong to another without His permission, not even the smallest amount. If someone gives it to another without authorization, it carries no validity, even if the one who gave it was considered knowledgeable in their time. They would have failed in their duty toward the Proof of God by transferring it to others without His permission. Both the giver and the receiver are in the fire, for its rightful owner is alive and more deserving of what God has granted him through His bounty in the Qur’an. He is self-sufficient beyond need.

How could one become independent through wealth itself? Whoever seeks to save themselves from the fire does so by offering their share, yet the Proof of God remains ever-abundant and self-sufficient. All are created from the ocean of His bounty; how could they take what flows from His existence?

Today, which is the Day of Resurrection, even the most learned are asked: “By whose permission did you build a grand mosque with the wealth of the Proof?” This single question weighs heavier on them than any other torment for those with true knowledge, provided their spirit of faith remains intact. If not, they may hear a thousand times the verse ‘All things are perishable except His Face’ and still act as if they only heard a meaningless word.

To those who truly know God, giving away all that exists on earth is better than being questioned on the Day of Resurrection about an act carried out without the approval of their Beloved. As for wealth without equal, it is taken from all in accordance with their faith and then allocated to the people of the Bayán, from the highest rank to the lowest. After this, God bestows His victory upon His chosen ones, granting every soul what befits their station.

And what is fitting for them comes from the bounty of their Beloved. If there is any excess, it should be spent on the places commanded, or distributed among all the people of the Bayán, even if it includes a six-month-old child still in the womb, whether they are in the East or the West of the earth. Spending on the places takes precedence unless it has already been fulfilled; otherwise, this duty comes first. This is the decree of God in this matter.

The result is that on the Day of the Manifestation of “He Whom God Shall Make Manifest,” all that possesses existence on earth belongs to Him. The custodians of the Bayán must recognize the right of God, for all that they have received since the beginning of the Dispensation of the Bayán has been from His bounty, even prior to His Manifestation. Whether it pertains to this world or any other, they must act with a degree of reverence and ensure no sorrow comes to Him through the actions of His servants, withholding none of the rights decreed for Him by the Point of Truth.

Whatever is without equal cannot belong to anyone except Him, for He is the sign of “There is nothing like unto Him.” Anything that reaches this station in its essence is worthy of Him alone, not another. From the highest peak of loftiness to the lowest point of nearness, everything belongs to Him, that no sorrow may touch His blessed heart at the time of His Manifestation due to His creation, who were formed through His bounty. For His sorrow cannot be compared to the sorrow of all things combined, as all things derive their essence from Him. Likewise, His satisfaction surpasses the satisfaction of all things, for the satisfaction of all things was created through Him.

By Him, in the knowledge of God, there has been and will be nothing greater than Him. A single gesture from Him is of greater significance to God than all the deeds of creation, even if they have reached the pinnacle of their potential exaltation.

For all existence derives its reality from Him, and so too do all deeds. Likewise, proximity to Him is arranged in degrees: the closest are the Letters of the Living, then the Names and Similitudes, followed by the Prophets, the Truthful, the Martyrs, and the Near Ones. Each is ranked according to what has been decreed for them, for all have stations in the sight of their Lord, and all are devoted to Him.

If the verse “There is nothing like unto Him” cannot be preserved by the trusted ones of the Bayán and becomes altered, it is incumbent upon them to safeguard it through their own means, even by trading on behalf of its owner and deducting their rightful share—one hundred out of every thousand. This practice is to be established among all so that everyone benefits from this method equally. It is unimaginable that anyone would transgress in a matter where the Proof of God has acted in such a manner, for His commands are the source of all grace. There is no power or strength except through God, the Exalted, the Mighty.

Gate 7 (Believers May Buy and Sell All Good Things to Purify Them)

The Seventh Gate of the Fifth Unity, concerning God’s permission for those who follow the Bayán to engage in buying and selling of all things, with certain conditions for those who do not adhere to the faith:

The essence of this gate is that God has granted a bounty to the people of the Bayán. Even if they were given all that exists on earth, it would not lead them astray from Him. For this reason, God has decreed a severance of association with non-believers in the Bayán while affirming association with its believers. This purifies the acts of buying, selling, and other exchanges of gifts.

For example, if an item originally belonged to a Christian and is transferred to a believer, it is immediately purified upon its transfer. However, if the item is rejected and remains in the possession of its original owner, the original ruling applies. The moment it is transferred, even if the reason for separation is a gift from a non-believer to a believer, the item is purified.

If an item is sent by a non-believer to a believer, from the moment it is declared to be for a specific believer, it is purified—even if many years pass before it reaches the intended believer. God has permitted the believers of the Bayán to seek and acquire any good thing in any land, so that perhaps, on the Day of the Manifestation of Truth, something might come into the presence of the created world that becomes beloved to Him. For all that appears as beauty in creation is but a drop from the ocean of His bounty and grace.

Indeed, God, the Glorious and Exalted, cannot be described as “kind” in the way that His creation is described, for He is beyond and above such comparisons. His grace is not akin to the grace of His creation. In this way, all the names and similitudes you witness reflect His essence but do not fully encompass it.

Gate 8 (Recite the Verses of the Bayan At Least 19 Times)

The Eighth Gate of the Fifth Unity, concerning the right of every soul to recite the verses of the Bayán and the prohibition against reducing the count below the number of Unity (19). For those unable to do so, the utterance of “God, God is my Lord, and I associate none with my Lord” 19 times suffices:

The essence of this gate is that the creation of the Bayán may be likened to believing souls, where each soul is stationed at a particular limit and manifests in a specific way. Similarly, consider the verses of the Bayán—observe how they stand, and delve into this ocean to uncover the pearls that God has created within it. Recite them with a spirit of joy and contentment, as much as your heart delights, but no less than the count of Unity (19).

The reason for this is that the manifestations of Unity must not be exceeded. Through the blessedness of reciting these verses, you may be guided by the guidance of their revelation on the Day of Resurrection. The entirety of the Bayán can be seen as capital given to someone to trade; its true owner is “He Whom God Shall Make Manifest.”

The wealth of the Bayán has been entrusted to the believing souls by the Point of the Bayán so that they may trade with it in preparation for the Day of His Manifestation. If He wishes to reclaim this capital, no one may question why or for what reason. Every individual is immersed in countless rulings, as you see today—when someone teaches the purity laws of the Qur’an, they turn it into a means of trading both religion and worldly gain. However, on the Day of the Manifestation of its Owner, when He seeks an account from the people, they will feign blindness.

On the Day of the Manifestation of “He Whom God Shall Make Manifest,” envision a paradise being established where gardens are taken into account. Imagine one garden as belonging to a sovereign, another to a scholar, another to a merchant, and so on among the various classes of people. On that Day, you will witness and comprehend your own existence and what is derived from it. Do not withhold from Him what belongs to Him. Reflect on how today, in the Bayán, some claim the title of Judge of the Bayán, some Sheikh-ul-Islam, others Mujtahid, or Imam of the Friday congregation. They are proud of these titles, yet they remain veiled from the One from whom these names originated.

Similarly, on the Day of the Manifestation of “He Whom God Shall Make Manifest,” the Bayán will be recited endlessly, yet its true source will remain veiled from many. Do you not perceive that the time of the Bayán’s revelation is like the time of its Manifestation? Just as you heard the Qur’an when it was revealed but did not take its fruits, today you see its worth, and all are proud of the honor associated with its name. Yet remember, the Qur’an was revealed over twenty-three years, and even then, a complete and proper copy was not prepared. Had it been completed, the Commander of the Faithful, `Alí, peace be upon Him, would not have carried it in His blessed cloak.

By the Most Sacred Essence of God, Glorious and Exalted, on the Day of the Manifestation of “He Whom God Shall Make Manifest,” if someone hears a single verse from Him and recites it, it is better than reciting the Bayán a thousand times. Reflect for a moment and observe how, even today, what is considered the culmination of Islam parallels what will occur on the Day of His Manifestation. Imagine that the Source of all proofs will be in His hand, and yet He will remain veiled by false and misguided preoccupations. He is exalted above such things, for all circumstances branch from the Book of God, and He Himself is the Proof. Indeed, all are incapable of producing the like of Him.

There are countless scholars of logic, grammar, morphology, jurisprudence, and principles, yet if they do not believe in the Book of God, they are considered beneath the station of faith. Thus, the essence lies in the Proof Himself, not in the secondary matters that branch from Him.

Know that every word revealed in the Bayán has intended that you obey “He Whom God Shall Make Manifest,” for He is the One who revealed the Bayán prior to His own Manifestation. If you are unable to recite its verses, then say, nineteen times from dawn to dawn: “God, God is my Lord, and I associate none with God, my Lord.” If you say this with insight, there is no doubt that you will be guided by the truth on the Day of Resurrection. The reward of reciting the entire Bayán will be granted to you, for God bestows His grace upon whomsoever He wills. Verily, He is the Possessor of immense grace.

Gate 9 (Mention a Name of God Over Anything You Intend to Use)

The Ninth Gate of the Fifth Unity, concerning the mention of one of the Names of God over everything one intends to use:

The essence of this gate is that whenever a person seeks to use something, they should mention one of the Names of God over it.

Whether in secret, openly, or with inner reflection, the essence of this gate is as follows: No thing possesses true existence except through God, Glorious and Exalted, and for each thing a day has been ordained when it will reach the fullness of its potential, such that all that can possibly manifest within it becomes actualized. At that point, it becomes worthy of having the Name of God mentioned over it, in accordance with its rank, not beyond its station.

Since God has commanded the people of the Bayán to bring every thing to the utmost perfection of its potential, He has permitted them to invoke His Names over all things. This ensures that no soul sees anything within any object except the radiance of His Will. In the manifestation of that Will, nothing is perceived but God. For example, consider a stone: at its highest level of perfection, one might see only the attribute “Sanctified” in its “S,” “Light” in its “N,” and “Generous” in its “K.” Whether this invocation is verbal, arises in the heart, or comes as a simple reflection upon the object without words, the mention of God’s Name sanctifies it.

If one cannot explicitly invoke a specific Name of God, they may instead mention “The Most Guarded, the Most Sacred Name,” and God, Glorious and Exalted, will accept what is intended in this matter. The aim is that nothing is observed within creation except “He Whom God Shall Make Manifest,” who is the source of all divine Names and Attributes.

On the Day of the Manifestation of the Sun of Truth, no being will assert its own independent existence, nor see in itself anything but Him. It will realize that it stands and exists only through Him. Yet, it cannot truly perceive Him in itself; rather, it resembles a mirror placed before the sun—it sees the sun reflected within itself, yet what appears is but its image. Thus, every entity that bears the designation of a “thing” in the presence of “He Whom God Shall Make Manifest” will follow this principle.

Consider the realm of abstraction, from its loftiest heights to the furthest limit of definition, and know that whatever exists within it reflects the radiance of the Sun of His Manifestation, even before His appearance. For there has never been, nor will there ever be, another besides Him truly manifest. He desires that on the day of His appearance, nothing is seen in His knowledge except that all things have ascended to the fullness of their perfection in the Bayán.

There is not a single particle of clay in the depths of an ocean that He has not made His own, through the possession of a believer among the people beloved to Him. All things have become mirrors prepared for the dawning of the Sun. The moment the light of His radiance—the verses of His revelation—shines upon them, all will point to Him. This is the fruit of this decree for those who reflect. Verily, God illumines the hearts of His righteous servants.

Gate 10 (The Haykal for Men and Circles for Women Are Bounties)

The Tenth Gate of the Fifth Unity, concerning God’s decree of forms for men and circles for women, wherein they may write whatever they wish from the Bayán:

The essence of this gate is that God has ordained two great favors for the people of the Bayán and bestowed them upon them as bounties. The first is the form (haykal) for men, whose outer manifestation is the letter H and whose inner reality is W (huwa, “He”). Permission has been granted for them to inscribe within it whatever has arisen from the Sun of the Point. Each individual may draw from the ocean of His bounty and write within the form, for whatever is written there manifests its effects upon the soul, letter for letter and point for point.

For the manifestations of the B, God has permitted a circular form, symbolizing the garment of the Sun of Truth. He has divided it into five units, each representing unity. These signify the letters of the phrase “To God belongs whatever is in the heavens and the earth and what is between them,” and that “God encompasses all things.” Through these, the truths of their hearts are expressed.

The garment of the Sun of Truth becomes manifest so that, on the Day of the appearance of that Supreme Luminary, it may signify nothing but Him. Permission has been granted for them to inscribe within it whatever they desire from the words that have arisen from the Sun of Existence. Whatever they write within it will manifest its effect upon their souls, letter for letter and point for point.

Although the beginning of this circle is in the manner mentioned by the Commander of the Faithful, peace be upon Him, where apparent names are inscribed within singular points: in the Point, Individuality; in the Ḥay, Life; in the Alif, Self-Subsistence; in the Bá, Sovereignty; and in the Jím, Sanctity. Similarly, in this Dispensation, the phrase Bismillah al-Amna‘ al-Aqdas has been revealed, encompassing within it the four stages of creation: origination (khalq), provision (rizq), death (mawt), and life (ḥayát), spanning from the rank of the Point to the rank of the Jím.

If one acts according to the teachings that have spread forth like an ocean of bounty, they will find their purpose fulfilled, provided that the Will of God flows within them. The essence of these two decrees is that the Bayán itself is the creation of the greater world. The moment it becomes manifest in a form or a circle, without exceeding the limit of the Há, it may, within five years of the Manifestation of “He Whom God Shall Make Manifest,” attain the honor of faith in that Sun of Truth. All that has been written within these forms and circles praises Him and exalts Him beyond what His detractors claim.

If someone remains near Him, partaking of the gifts of His bounty, yet does not manifest its fruits in the five lines or six houses of a single unity, how can they claim any merit? Such a one nullifies the purpose of their existence. This ensures that the people of the Bayán do not stray beyond the bounds of these five.

For within the structure of the Five (Haykal-i-Khams), the Wáw is encompassed, and within the circle, the Wáw preserves the Há. This is the purpose of its revelation, so that people may recognize these two great gifts and supreme bounties at the time of the Manifestation of that Eternal Sun and the Radiant Countenance. The foremost of the forms are within the Há, and the foremost of the circles are within the Wáw. Indeed, all should be severed from attachment, even as the greatest cycle progresses.

The advancement from five years may reduce to five months, then to five weeks, five days, five hours, five minutes, or even five-tenths of a ninth. Whatever can be expressed in proximity to Him is due to the fact that no separateness exists between the Will of God and that which arises from it. There has always been a distinction of attributes between them, like the fire and its burning: the fire may be realized, but its burning may remain unmanifest. Or a lamp may shine, but its light might not yet illumine the places around it.

In this way, consider all beloved realities, from the essence of existence to the ultimate limits of boundaries. Do not observe any station within all these circles and forms except as a single form. For example, what you see in the Qur’an reveals nothing but the form of the Messenger of God. If it were not infused with the light of His essence, no one would find faith in Him, His manifestations, or that which God revealed before Him.

Similarly, in every Manifestation, observe with the eye of certainty this singular essence that pervades all things. If, on the Day of the Manifestation of “He Whom God Shall Make Manifest,” another form besides His own is seen, that form itself has veiled itself from Him. Yet He is more manifest to it than it is to itself. Everything He does and every intention He holds aims solely at Him, even though, at times if veiled from Him, everything ultimately returns to God. This is the decree: “To God belongs the entirety of the matter, if you but know.”

Gate 11 (The Prayers for the Newborn and the Deceased)

The Eleventh Gate of the Fifth Unity, concerning the prayer for the newborn and the deceased, where five takbírs are recited for the newborn and six for the deceased:

In the prayer for the newborn, after the first takbír, recite nineteen times: “Indeed, we are all believers in God.” After the second takbír, recite: “Indeed, we are all certain in God.” After the third takbír: “Indeed, we are all loving toward God.” After the fourth takbír: “Indeed, we are all dying in God.” After the fifth takbír: “Indeed, we are all content with God.”

In the prayer for the deceased, six takbírs are recited. After the first takbír, recite nineteen times: “Indeed, we are all worshippers of God.” After the second: “Indeed, we are all prostrate to God.” After the third: “Indeed, we are all devout toward God.” After the fourth: “Indeed, we are all remembering God.” After the fifth: “Indeed, we are all thankful to God.” After the sixth: “Indeed, we are all patient for God.”

The essence of the gate is what God has revealed as His decree is a bounty from Him for “He Whom God Shall Make Manifest,” and all else follows in the shadow of the divine ordinances. Among these decrees, He has ordained that for every newborn—whether male or female—a prayer should be raised with five takbírs, that the Name of God may be mentioned for them. Perhaps if they live to witness the Day of Resurrection, they may become believers in “He Whom God Shall Make Manifest.”

Similarly, for the deceased ascending to their station, He has decreed a prayer with six takbírs in a single sequence. This signifies that their beginning is with the Há and their return is to the Wáw, illustrating the journey from origin to return. Perhaps, on the Day of Resurrection, they may join the first who believed in “He Whom God Shall Make Manifest,” without being veiled by the material concerns of the world. For this Cause is difficult for all but the true monotheists, and how often a soul is unknown, yet all consider themselves to be known. Consider, as an example, the Dispensation of the Qur’an: after the ascension of the Tree of Truth, the faith of those who remained steadfast in the identity of their being did not endure, despite their apparent adherence to the actions prescribed by the Qur’an. Nonetheless, in the early days of Islam, they were judged as being beneath true faith.

Similarly, in the Dispensation of the Bayán, reflect on how those who enter the gate with insight are saved through this act, not through other deeds. This is because the soul in question is the origin of all things through God, and the return of all things is to Him through God. Many souls, from the beginning of the manifestation of the Tree of the Bayán, have relied on their own understanding, thereby veiling themselves from Him, despite all being accountable before God for what they are charged to do. Before God, there is no distinction between the exalted and the lowly.

Today, you see all declaring their belief in the Commander of the Faithful, peace be upon Him. This is because they have not witnessed contradictions and have been nurtured in the shadow of His love. However, if these same souls had lived during the early days of Islam, you would have seen among them the three groups mentioned in the traditions. Similarly, in this Dispensation, God has shown favor to the believers through manifestations of love equivalent to the number of the name Rahmán. This has been granted by the very essence of the Point, and if it culminates in Him, the people will be tested. The truly sincere believer, rarer than red sulfur, will emerge.

The decree for this prayer is intended so that, on the Day of Resurrection, souls may not be veiled. After all belief is declared, the Day of Fruition will reveal just how challenging it is for souls to remain steadfast.

On the Day of His Manifestation, even one who possesses no worldly wealth or adornment and enters into faith in God will be tested in ways similar to those who professed belief in the Commander of the Faithful, peace be upon Him. They themselves were not tested until they saw the apparent luster of gold and the grandeur of His station among all people. If His Day had arrived and they were among the three groups, only then could their sincerity be proven. Yet now, they fail to mention the days of Salman, Abú Dharr, and Miqdád in a manner befitting their worth.

This is the root of discord in every Dispensation. Blessed is the soul that contemplates what makes the Proof a Proof, for in that instant, closer than the blink of an eye, even those on earth would enter paradise through its gates. They would witness the vastness of the path, broader than the heavens of potentialities and the earth of acceptances.

In all circumstances, remain vigilant over yourself, so that you do not falter in the trials of God and instead cling firmly to the cord of the Book, which is the guide for all who follow it. Verily, God initiates all things and returns them, and to Him do all return.

Gate 12 (Burial of the Dead)

The Twelfth Gate of the Fifth Unity, concerning the burial of the dead in marble tombs and placing agate rings on their hands:

The essence of this gate is as follows: since the outer body is the throne of the inner body, whatever affects the inner body will also govern the outer body. However, it is the inner essence that feels delight or pain through this outer body, not the body itself. For this reason, God has decreed that the body, being the throne of the inner essence, must be preserved to the utmost. Nothing that may cause aversion or harm should come upon it, for the essential body observes its throne.

If one observes anything contrary to this—where the body is not treated with dignity—it is as though they have been deceived. Should the body be subjected to anything less, it will inevitably experience what it should not. For this reason, the command to honor and respect the body has been emphasized to its fullest extent. Permission has been given for the body to be placed in crystal or polished stone, so that it may remain protected from anything that could bring discomfort to its essential self while resting on its throne. This is the fruit of this decree. Thus does God bestow His favor upon whomever He wills among His servants, for He is the Guardian, the Self-Subsisting.

Permission has also been given for the use of an agate ring, engraved with a sacred verse, to ensure that no sorrow comes upon the essential self of the body and that it remains veiled from the fire, established under the shadow of light. Whoever wears such a ring engraved with the Name of God on their hand—if they are believers in the Bayán and adherents to its laws—has the right to be granted life through God. God, in His infinite grace, will bestow upon them such honor and bounty that they will be content. Who speaks more truthfully than God? If only you would believe in Him and His signs.

The fruit of this decree is as follows: the return of all things leads to the manifestations of divine glorification. The element of dust reaches its highest station, beginning as stone and ascending to its utmost purity, becoming crystal. At this stage, the attribute of Ṣamad (Self-Sufficient) is manifested in it. Thus, at the return of all things, essential selves may be established within such purified bodies, signifying the truth of His glorification. God guides whomever He wills by His command, for He is Mighty and Exalted.

Gate 13 (Permission to Write a Will and Testament)

The Thirteenth Gate of the Fifth Unity, concerning the explanation of the Book of the Will.

The essence of the gate is there is no greater bounty from God for His servants than His permission for them to worship Him and His teaching of glorification, praise, oneness, and magnification. He has granted permission that, at the time of death, a testament be written, containing a declaration of His oneness and justice, affirming that creation and command belong to Him, acknowledging the Divine Point and the Letters of the Living, expressing love for the manifestations of His Names and Similitudes, and disavowing all that is displeasing to His Beloved.

In this testament, the individual may also express their hopes and desires and include a directive that the testament be conveyed to “He Whom God Shall Make Manifest.” If His Will decrees to answer it, such a response will be as if God Himself has revealed it concerning that soul. The preservation of this testament becomes the responsibility of their heirs, who are to pass it down, hand to hand, until it reaches “He Whom God Shall Make Manifest,” written in the finest script and with utmost beauty.

The interval between one Manifestation and the next is well defined, and preserving what exists between them is easier than any other task. However, utmost care must be taken to ensure that, God forbid, the Manifestation of Truth does not appear while the individual remains veiled, or that the testament intended for Him is not delivered.

It is evident that, during each Manifestation, people become attached to something that veils them. They fail to realize that the object of their attachment derives its legitimacy from the previous Manifestation, yet in the subsequent Manifestation, it no longer holds the same relevance due to the exaltation of the new appearance.

For instance, in the Manifestation of the Messenger of God, Muhammad, peace be upon Him, the appearance of Jesus was acknowledged as a prelude to His own, yet He did not declare Himself universally known through that prior Manifestation. There is no doubt that the people of the Bayán, though they act with utmost propriety according to the principles of their religion, the moment of reaping the fruits of their deeds is what remains in question. For instance, everyone, at the time of their death, declares “There is no god but God” and departs, revolving around the sovereignty of the preceding command. They utter this word at the moment of death, yet the Manifestation of this word, which signifies God, is veiled from them by other attachments. Thus, all their deeds are rendered as “scattered dust.”

In the same way, you will all write your testaments and bear witness to the oneness of God, declaring, “I associate nothing with God.” Yet, on the Day of the Manifestation, your own souls will become the embodiment of the very polytheism you claimed to negate, without you realizing it. This is why, in a single moment, your religion is nullified, and you remain unaware.

Have mercy upon yourselves, and ensure that your actions are performed with insight. Perhaps on the Day of Resurrection, you may attain salvation. Know that the origin of this Book is from God, through the utterances of the Point, and its return is to God, through the return to “He Whom God Shall Make Manifest.” You write it, yet you do not know to whom you write it. He will introduce Himself to you through the proof by which the religion of all is established. However, the veils of your own selves will prevent you from recognizing Him.

For instance, today, all the people of the Qur’an adhere to the command of the preceding Manifestation, yet they remain veiled from the true One who established that command. Despite observing His proof, which surpasses that of the previous Manifestation in clarity and majesty, they fail to perceive it.

Similarly, those who encounter these words may not comprehend them. Instead, their understanding remains limited by their imaginations. They imagine that, if the Manifestation of Truth were to appear, they would be the closest of all creation to Him. Yet, these very souls, in every Dispensation, are the ones who, toward the end of that Dispensation, reach the highest ranks within its religion, only to experience what must unfold. God is fully aware of all that you do.

Gate 14 (The Purification of Materials Sanctified by Divine Decree)

The Fourteenth Gate of the Fifth Unity, concerning the purification of fire, air, water, earth, the Book of God, the Point and its traces, and other materials sanctified by divine decree:

God, out of the bounty of His grace, has commanded the purifying power of specific elements and manifestations. If a soul were to give all that is on earth as recompense, they could not claim mastery over even one of these purifiers. All are made purifying by the decree of God, originating from the Tree of Command. The true purifier is the divine command itself, not the object in essence. Rather, the object becomes the throne upon which that command is manifested.

Consider the one whose word establishes purifiers. Reflect on what is said about the elemental realities that signify God. If they judged according to their own beliefs, no argument could be made against them. Yet, out of excessive caution, they use water to such an extent that it becomes a burden. Still, they do not accept the decree of purity from the one whose word makes water purifying, refusing to recognize its power.

Their behavior resembles that of a soul who bears responsibility for the slaying of the Prince of Martyrs, peace be upon Him. Despite all evidence of the divine command, they reject what is clear and cling to practices that obscure the essence of purity and faith.

Yet they question the blood of a mosquito in place of what truly matters. This is the condition of such people, though even calling them animals is unbefitting, for animals do not harm themselves. These individuals, however, are clearly causing harm by their actions. God has not commanded these purifiers except as signs of the purity of “He Whom God Shall Make Manifest” and as evidence of His exalted station. But who truly considers the fruits and the purpose of God’s decree?

Had the people of the Qur’an acted with insight, matters would not have reached this state. May God preserve the people of the Bayán from becoming veiled from the purpose, so they do not bring calamity upon that command. Otherwise, the structures of religion, in every Dispensation, remain true to their context. For example, when the Messenger of God appeared, whoever entered the religion of Islam gained its associated privileges. However, consider the reality that all these structures rest beneath the shadow of faith in Him.

This is why some grasp these privileges while remaining veiled from their source. If someone possesses knowledge of the source and acts in alignment with it, the religious and worldly aspects of that Dispensation belong to them. Otherwise, they are rendered null and void, as though they had never existed in the Book of God.

Purifiers and Their Hierarchies:
The manifestations of purity begin with the following:

1. Faith in the Bayán: This transforms the individual’s body into a state of purity.

2. The Book of God: Simply encountering a verse from it purifies even something devoid of existence.

3. The Name of God: By reciting the name Alláh sixty-six times (Allah-u-Aṭhar), any object becomes purified.

4. Severing association from non-believers in the Bayán and establishing connection with its followers: This act purifies.

5. The Tree of Truth: The ultimate purifier and the source of all purity.

This hierarchy establishes the divine purpose, yet many fail to grasp the essence of these commands, remaining fixated on superficialities while neglecting the true origin of purity and faith.

On the Day of His Manifestation, all of His traces will be purified.

6. The four elements

7. The Sun

8. Any object whose essence undergoes transformation.

These apply when the object in question lacks an intrinsic impurity. For instance, blood from the mouth caused by using a toothpick or miswak is permitted and forgiven. However, God loves those who purify themselves in every condition, and there is nothing more beloved in the Bayán than purity, refinement, and cleanliness.

As for the hoof of an animal that steps into a muddy area and then enters a room, it is exempt from burden. God, in the Bayán, does not wish to witness anything less than joy and comfort in His servants’ lives. He desires that all maintain both spiritual and physical purity at all times, ensuring that their own souls remain at peace with themselves and others. There is no harm, for instance, in the presence of animal fur or hair near one who prays, such as the materials brought from the West, including ivory, bones, or similar items.

All these laws are designed to ensure that people experience the expansiveness of God’s mercy, so that, on the Day of the Manifestation of Truth, they may be grateful to Him for the ordinances revealed previously. God does not desire individuals to become excessively cautious about trivial matters, such as a single strand of hair, causing them to repeat their prayers unnecessarily. However, this does not mean that, at the time of issuing religious decrees, one should be neglectful of the principles of the faith.

Reflect on the past Dispensation of the Qur’an: those who oppressed the House of the Prophet meticulously observed the minutiae of the law. Similarly, in the Dispensation of the Bayán, anyone who reflects deeply will recognize that great efforts were made to refine and elaborate upon minor legal issues, often producing vast commentaries on a single minor matter.

However, when it comes to affirming the Truth, which is the foundation upon which religion is established, if this affirmation is neglected, such a soul is no better than an animal, albeit a harmless one. Conversely, if they write in opposition to the Truth, while engrossed in trivialities, they veil themselves from the Truth and become deluded by these displays of sanctity. Before God, these deeds amount to nothing but scattered dust unless accompanied by faith in the Truth.

In the past, within the field of legal principles, some composed works comprising hundreds of thousands of verses, ensuring that every aspect of religious caution was accounted for. Yet, when it came to affirming God and His signs, they hesitated. Had their hesitation been sincere, they would have invalidated their own existence. Instead, they persist, profiting from the very concept of divine unity—the foundation of religion—which arises from the ocean of God’s bounty, while their actions betray a disregard for its sanctity.

O people of the Bayán, do not fall into the same errors as the people of the Qur’an. At the very least, wherever you ascend in your actions, emulate the harmlessness of animals. If you cannot bring benefit, ensure that you cause no harm. Perhaps on the Day of the Manifestation of Truth, you may avoid actions that destroy your faith without your realizing it. This is the divine counsel to all: if you act upon it, you will never face harm. The Sun of Truth, in its mercy and forgiveness, encompasses all creation.

As long as a soul does not bear witness against itself by expressing animosity, but instead shows love for the Truth, God may, out of His bounty and grace, guide them to faith in Him and grant them the honor of remembrance. Even if they are unaware of this grace, on the Day of Reckoning, those who caused no harm will be granted mercy by the Point of Truth.

He rewarded them with His signs, even though one was in the sea and another on the land. God knows when His recompense will reach them, and God rewards those who act righteously.

Gate 15 (Water and Purification)

The Fifteenth Gate of the Fifth Unity, concerning the water through which you are created and its appearance in the Book:

Water is a single point worthy of being associated with purity, as it symbolizes the radiance of the Sun of His bounty. These suns, reflected in mirrors, represent the manifestations of His grace. By invoking His name, God has made all things shaded under its purity. While permission for purification has been given, God desires that this element be refined to the utmost perfection. It should be preserved from excessive use in circumstances of hardship.

No one should conceive of impurity when considering this supreme light and its signs. All purifiers originate from the ocean of His bounty, and the initial essence of purity stems from this primordial substance. It is imperative that the people of the Bayán remain vigilant, ensuring that no judgment of impurity is imposed on any soul among them. Anyone who does so departs from faith. This protects the manifestations of Truth between two Manifestations from sorrow caused by such actions.

Reflect on the extent to which, in the Qur’an, God’s decree was violated when judgments other than purity were imposed upon souls signifying God. In reality, the purity of the believers’ souls was a blessing arising from their very existence.

During the days when I resided in the sacred shrines, there was an occasion when the late Siyyid A visited a household. Upon his departure, the owner of the house ordered that the door handle touched by the Tree of Purity’s hand be washed. Yet, in their own religion, where two dry objects meet, no ruling of impurity is prescribed. How then could impurity have been decreed in such a case?

This illustrates how that they exceed the rulings of their own religion under the pretense of caution, while the foundation itself is eroded. How, then, can the branches remain? “O servants of God, fear Me.”

Gate 16 (Love For One Another)

The Sixteenth Gate of the Fifth Unity, concerning what belongs to God and has no equivalent value, as long as the sun continues to shine. It must be presented before God, and when the sun sets, permission is given by God for any soul to possess it until the sun rises again from its place of origin. At that point, it is no longer lawful to possess it, and it must be returned to the equivalent of the number one (unity), and nothing beyond that should be retained. If not, no obligation is imposed upon them in this regard.

If something without an equivalent value exits someone’s possession due to their craft or trade, it is pardoned as a favor from God, provided their livelihood depends upon it. If not, they are required to return it, for God has granted them provision from another place and they are not in need of this. However, if they are compelled by necessity, it is forgiven as a grace from God, for He is the Most Generous and Bountiful.

The essence of the gate is that the greatest thing God desires to see among the people of the Bayán is their love for one another. Whatever arises among them—whether in the realms of knowledge, principles, branches, the visible or invisible, the beginning or the end, elevation or descent—they should not reject one another. Whoever enters the Bayán is a believer, regardless of the station at which they stand.

If a soul within the Bayán rejects another soul from among its followers, they become obligated to return ninety-five mithqáls of gold to “He Whom God Shall Make Manifest,” not to anyone else. No one is entitled to demand this from them except Him. Rather, it remains a responsibility between them and God until that Sun of Truth either forgives or claims it.

The purpose of this limit is to ensure that no one dares within the Bayán to reject another soul or speak ill of them in matters other than faith. Otherwise, the ranks of each person manifest according to their station, and whoever occupies any position for the sake of God is praiseworthy in their actions—whether they engage with the simplest of subsidiary matters or stand firm in the loftiest principles.

Perhaps on the Day of the Manifestation of Truth, no one will be satisfied with anything less than expressions of love for that Supreme Luminary. Through this love, the people of the Bayán may avoid perishing on the Day of Resurrection and attain salvation through their love for Him, which is the essence of all faith. Since He is the sign of “There is nothing like unto Him,” God has commanded that anything in His creation that reaches this station belongs to Him.

As long as the Sun of Truth continues to shine, no one is permitted to claim ownership of what is befitting of Him except by His permission, after the dues of the Manifestations of Unity have been fulfilled. From the time of sunset, permission is given to the believers to take possession of such things from His bounty and to express gratitude to their Beloved until the next Manifestation. However, upon the Day of His Manifestation, no one is permitted to delay even a fraction of a second in returning to the true Owner whatever in creation has reached its ultimate perfection, in accordance with the number one (waḥid).

Anything beyond this is permitted only by His generosity before His Manifestation. But for anyone who does not recognize God’s decree on the Day of the Manifestation and prevents what is without equivalent value from being returned, it becomes obligatory for them to pay ninety-five mithqáls of gold. This ensures that no one can obstruct another from contributing to the Cause of God.

Permission has also been granted to a craftsman whose livelihood depends on producing something over the course of a year, provided that all may dwell in the expanse of His mercy. Whenever someone takes possession of something, they must return it to its true Owner upon His Manifestation. Whoever desires to obey God will comply with His command. What greater honor exists than for a servant to take pride in their obedience to their Master? This is none other than a bounty from Him, for He has permitted His creation to partake in this station. Otherwise, He is the Self-Sufficient, independent of all else, through His very essence. All are created from the ocean of His bounty and are held in the palm of His grace and justice.

“To God belongs whatever is in the heavens and the earth and what is between them, and God is Self-Sufficient, Almighty.”

It is not that a soul prevents others for its own sake; rather, no soul acts in any matter except for the sake of God. However, it is when a soul becomes veiled at the time of any Manifestation that it fails to recognize what pleases Him. This is when their deeds, which they think are for God, become invalid. Even so, when something is rendered invalid, it does not leave God’s dominion, for all things belong to God.

This is why, when anyone approaches the Truth, they do so for Him and by His will. Yet, when the owner veils themselves from it, they face consequences. It is not that the proof of God was incomplete in their case; for if the proof were insufficient, they would not be subject to His decree.

During the Manifestation of the Messenger of God, the proof of God was complete for the people of the Gospel, and the fulfillment of their promise was made manifest through the same proof. Yet, because they remained veiled, their actions were rendered null, even though they could not conceive that the promised one of Jesus had come and they had failed to believe. The matter, however, was evident. This is an indication that at every Manifestation of Truth, the adherents of the preceding Manifestation remain veiled by their assumptions of caution and their interpretations of their religion. Yet God bestows His grace upon whomever He wills through His guidance, for this guidance is more precious to God than anything else. Without it, even if all else exists, it is as though nothing truly exists. Conversely, with it, even if nothing else exists, no goodness is diminished.

For those who attain it, everything promised to them in paradise will be fulfilled. Consider the creation of paradise as akin to the creation of all things: whatever is possible within its realm, God will bring into existence, for He is All-Powerful and encompasses all things. “There is no God but God; indeed, we are all devoted to Him.”

Gate 17 (Recite the Sacred Names 95 Times Each Day)

The Seventeenth Gate of the Fifth Unity, concerning the obligation of remembrance in each month, that God should be mentioned ninety-five times each day:

In this gate, it is decreed that from sunrise to sunset, every soul is permitted to recite ninety-five times phrases such as “God is Most Glorious” (Alláh-u-Abhá), “God is Most Great” (Alláh-u-A‘ẓam), “God is Most Manifest” (Alláh-u-Aẓhar), “God is Most Radiant” (Alláh-u-Anwar), “God is Most Exalted” (Alláh-u-Akbar), or similar exalted expressions.

The purpose of this practice is that, through the blessing of reciting these sacred Names, one may, on the Day of Resurrection, attain the honor of guidance by the Supreme Luminary and the Radiant Countenance. In doing so, one may be guided by the Letters of the Living on that day.

However, this act of remembrance should not become a veil preventing one from recognizing the proofs of that Supreme Manifestation. These Names, like the realities they signify, serve as guides to God. Just as the Letters indicate that God is far greater than what can be described. Similarly, these realities point to the truth that God is far beyond any attribute that can be ascribed to Him. The Letters of Unity (Ḥurúf-i-Wáḥid) never exceed their symbolic station, for no one has ever had or will have a pathway to the Essence of the Eternal. Whatever exists within the realm of possibility is His creation, and the Letters of Unity are the signs of His Names and the mysteries of His creation. Within them, nothing is seen but God alone.

In their outward station, they are the creation of God. Yet in the station where nothing is seen in them but God, they are the Letters of Truth. “O servants of God, be mindful of Him!” Do not exaggerate concerning them, for even if you were to do so, you would still be unable to comprehend them. Whatever station is attributed to them must be rooted in their servitude, which has always been and will always remain.

Their exaltation lies in their reflection of their inner hearts, which indicate nothing but God alone. This is why they have been made the signs of God’s glorification, praise, oneness, and magnification. However, when you observe them, do not become veiled by their station, for when you do so, you become heedless. Instead, as with the words “God is the Greatest” (Alláh-u-Akbar) where nothing but God is seen, so too in these realities, nothing but God should be observed.

“Say: All are God’s creation, and all worship Him.”

Gate 18 (Transactions are Valid Through Mutual Consent)

The Eighteenth Gate of the Fifth Unity, concerning transactions of buying and selling when mutual consent has been established:

When mutual consent between the buyer and seller is realized, the transaction becomes valid by any means, even through action alone. The transaction is permissible for both minors and adults, and it is lawful to negotiate as long as the terms are agreeable to both the buyer and the seller. It is based on mutual consent, with terms agreed upon for the transaction.

The essence of this gate isGod has permitted buying and selling when mutual consent is achieved between the two parties. He has granted permission for both minors and adults, as well as free persons and slaves, to engage in transactions, provided that mutual consent is ascertained. In the Bayán, such transactions are valid even if consent is expressed through action alone.

God has also granted merchants permission to negotiate and adjust terms, a practice common among them today. They may establish increases or decreases with due time in their dealings, ensuring that all remain within the expanse of God’s grace and mercy, thereby fostering gratitude. On the Day of Manifestation, this principle may apply to the exchange of the light of the Sun of Truth for all else, through His consent and the surrender of their own selves. By this, all who act righteously may be saved on that day.

Gate 19 (The Right of God - Huquq’u’llah)

The Nineteenth Gate of the Fifth Unity, concerning the measure of a mithqál, defined as nineteen grains, and its equivalent in gold and silver:

When a year has passed and the amount exceeds five hundred and forty mithqáls, and a portion equivalent to nineteen divisions has not been reduced by the believers, then five hundred dinars for each mithqál of gold (nineteen grains) and fifty dinars for each mithqál of silver (nineteen grains) should be given to the Sovereign of the Bayán. This is so that on the Day of the Manifestation of “He Whom God Shall Make Manifest,” He may be self-sufficient from His own bounty and that no sorrow may reach Him—even if the nearest soul to Him rejects Him.

This is a right of God, assigned to “He Whom God Shall Make Manifest,” and within it lies the mystery of Qáf, apparent to those endowed with understanding. For those awaiting His appearance, He has permitted such provisions to be made so that He may not experience sorrow nor feel compelled to transgress the bounds of God, causing grief to any soul.

In the Bayán, no act of worship is more beloved to God than benefiting another soul, even if it is merely by bringing joy to their heart. Conversely, no action is more distant from His pleasure than causing harm to another soul, even if it is simply by introducing sorrow into their heart.

It is not that people perform these deeds in His name and then, on the Day of His Manifestation, use His name as an excuse for hesitating to affirm Him. Consider how, today, all that exists on earth is attributed to that initial Divine Will, which manifests under the name of the Prophet of the Dispensation in every age. Yet, despite this attribution, they act as they do.

It is evident in this Dispensation that all prior Manifestations are like shadows compared to Him. Indeed, the harm inflicted by those associated with the previous Manifestation becomes apparent among those who claim allegiance to the current Manifestation. This was not the case with those associated with the Manifestation preceding the last. Although they may not have affirmed Him, they did not cause harm to His followers. However, harm becomes apparent when claimed adherents of a previous Manifestation reject and act against the followers of the current one.

If all observe His justice, there is no doubt that the believers in truth will fulfill their divine obligations. Even if, in this Dispensation, He walks upon the path of God’s pleasure, His sufficiency is independent of worldly conquests. He bestows grace upon those who seek shelter in His dominion, pardoning their obligations to God’s rights. For God has always had at His disposal all that exists on earth, such that if all were to arise in support of His Cause, everyone would find themselves enriched.

Permission has been granted to define the measure of a mithqál of gold as nineteen grains, and likewise for silver. The value of both is established according to what is apparent today. If anyone wishes to expend these, they should divide them into nineteen portions, ensuring that the increase among the believers in the Bayán is not diminished by anything other than gold and silver. This will enable all to express gratitude within the expansive grace of God.

In this ruling lies a hidden treasure of wisdom for those endowed with understanding. If one reflects with insight, they will perceive all the mysteries of divine unity with the eye of certainty. No limits have been imposed on what is taken, as long as the bounds of the matter remain within their proper station, and it aligns with the truth of Qáf under its deserving shade.

Although, for merchants today, some discrepancy in the value of gold and silver may appear, such discrepancies will be resolved after the process is properly enacted. If someone owes even a single qirán (twenty-eight grains), it is their responsibility to pay it, ensuring that its value remains intact. This is the measure for gold as twenty grains, not its equivalent, unless it is through buying and selling. All these rulings are designed to ensure that no soul becomes sorrowful on the path of God on the Day of His Manifestation. This is so that no occurrence at the time of His Manifestation causes the people to suffer in their spirits, particularly those who, in the Bayán, are judged according to the law of faith. “God guides whomever He wills to the path of certain truth.”

There is no paradise greater for the monotheists than that which results from acting upon God’s commands, nor is there any fire more intense than exceeding the bounds of God or one soul wronging another, even by the weight of a mustard seed. For those who act in accordance with faith in God and His signs, “God will decide with justice on the Day of Resurrection, and indeed, we are all supplicants for His grace.”

Vahid 6

Gate 1 (Organization of the Bayan)

The First Gate of the Sixth Unity, concerning the organization of the Bayán, which must not exceed nineteen volumes:

The Bayán should be organized into no more than nineteen volumes. In the first three, the verses are to be written; in the next four, the supplications; in the following six, the interpretations; and in the final six, the scientific illustrations. The gates within each of these divisions should range from the unity (waḥid) to the name Mustagháth. Additionally, every individual should have a booklet, even if it contains no less than one thousand verses, so they may recite from it as they wish.

The alphabet consists of thirty letters, and the diacritical marks are ten in total.

Summary of the Gate:
Nothing is more beloved to God than moderation. For example, if someone owns land, and they wish to display moderation in their actions concerning it, they should do so in such a way that the owner of an astrolabe, observing with utmost precision, sees no excess between the beginning and end of their work. If such balance is beloved to God in the physical realm, how much more so must it be in matters where moderation can manifest?

God has permitted and ordained in the system of the Bayán that it should not exceed nineteen volumes, and that in all matters, utmost moderation, order, and arrangement should be recorded. If someone examines it in sorrow, they will find not a single letter in excess from the beginning. This is not because such is commanded, but rather because it is in the highest degree of moderation that it is mentioned. Moreover, what is even more just has already passed in the knowledge of God, in that the numerical values of the letters should be observed, which is in no way fully possible for humanity.

All that was revealed in the first atom and the second atom was not commanded, and the title of Bayán, in its primary reality, is applied solely to the verses. For it is the supreme proof and the greatest evidence that indicates nothing but God alone. In its secondary reality, it is applied to supplications; in the third, to commentaries; in the fourth, to scientific words; and in the fifth, to Persian words. Yet all are mentioned under the shadow of the verses, though the secret of eloquence that is manifest in the first is also concealed in the last. However, since all cannot comprehend it, it is not explicitly mentioned.

The purpose of this arrangement is that, on the Day of the Manifestation of the Lord of the Bayán, all beings may conform to the letters of the Unity and may be traversing the ocean of oneness. Thus, on the Day of the Manifestation of Truth, they may become illumined by the radiance of the sun of reality and draw near to their hearts the presence of that most exalted Luminary, free from religious and worldly concerns that are apparent.

In each of the five degrees, if all the levels are mentioned, it is most beloved in the sight of God when done with the utmost moderation. Even though in the first third, unpolluted water flows forth. He demolished four after bricks whose taste had not changed, and in the fifth, after the wine of unity, and in the sixth after that, what is mentioned in the corner with glorification flows forth. Yet in each, all outward and inward realities were and are present. Indeed, in each letter, the observer perceives, and in each point, as is the nature of the four elements, the form is evidence of its essential nature. However, it is not the case that within this oneness anything other than unity is observed. If one is added, it becomes twenty, not two.

The mystery is that within this oneness, nothing is seen but the likeness of unity, beyond enumeration. For this reason, they may approach, with their hearts, the presence of the Primal One at the beginning of the Day of Resurrection. Reflect upon the Bayán: although it is ordained to be compiled, all has, from the outset of manifestation, been one water. Within all these letters of unity, it is that same animate reality. It is not the case that there exists a creator other than God, or a provider besides Him, or one who causes death or gives life apart from Him. Rather, this Primal Unity is His creation, signifying within the realm of possibility a oneness that can appear in existence.

Otherwise, that oneness of the Essence is and will remain unknown, unassociated with mention. It is not within enumeration nor known by measurement. The result of this order is that, on the Day of Resurrection, perhaps all believers in the Bayán may be guided by the letters of unity. Yet they should not be deluded by love for the Point and the living letters, for that day is the Day of Testing. If someone loves that Point and those letters and is guided by them, it is evidence that this Point and these letters are loved by them. Otherwise, observe how many claim to love and obey the Point of the Qur’án and its living letters, yet not even one in a thousand has truly entered the allegiance of this Point and these letters. In that Manifestation, as in this one, imagine the same reality, and be vigilant that you do not become veiled by anything on that Day. All of the Bayán and its spirits are, in the presence of Him Whom God shall make manifest, like a garden in His grasp. Just as today, the entire Qur’án and its spirits, if flowing from the Point of the Bayán, are indeed under the mercy of God, so they have been and will continue to be. But if they proceed contrary to that mercy and its decrees become manifest, observe whether they are lighter than a garden or not. This is the true decree in the sight of God.

Even though under the shadow of each letter, countless souls take shelter, and each one is honored and ennobled by a command from the Qur’án, all are upheld by that single thread. That thread rests in the hand of the One who revealed it, not in the hand of anyone else. Imagine if the Messenger of God had revealed a verse stating that all believers in the Gospel were encompassed by His mercy—could anyone then decree anything less than mercy for them?

Now consider those who cannot even be enumerated, let alone all of them—how could anyone reach the entirety? Even when He did not state this explicitly, but instead decreed something less, observe how many remained confined within their limits. This is the essence of all knowledge: with a single “Yes,” all come to life, and with a single “No” from Him, all perish. This is the truth—not through imagined qualities such as wrath, dominance, or any other conceivable attribute, but by the decree of God. This is the decree of reality, beyond which nothing is conceivable. It proceeds from the letter exactly as it is, and encompasses all things.

It has commanded the utmost effort and diligence so that, on the Day of the Manifestation of Truth, none may argue against Him using His own words. For all the Bayán is the speech of the previous Manifestation before Him, and He is more knowledgeable of what He has revealed than all creation, as the spirits of all are in His grasp. In the presence of all, there is nothing but a shadow, provided they are firmly established in the truth; otherwise, they are unworthy of mention.

For instance, if someone today is like the Plato of their time in every field of knowledge, but does not acknowledge the Truth, will their knowledge bear any fruit for them? Exalted is God above such things! Indeed, for them, there is no knowledge. True knowledge is knowledge of God, His Messenger, the Manifestations of His Cause, and the Manifestations of His decree. Anything below this is not considered knowledge by those endowed with hearts. Similarly, in the time of Jesus, the mere acknowledgment of His prophethood did not benefit those who failed to affirm Him. Consider this as well in relation to Him Whom God shall make manifest. If all the people of the Bayán were to attain the essence of knowledge to His level, it would bear no fruit unless they affirm Him.

Reflect deeply, O people of knowledge, and guard yourselves concerning Him. In the arrangement of verses, the structure progresses from surah to surah, from a single verse up to the invocation of “Mustagháth.” It is fitting that each soul should possess a scroll of at least one thousand verses, comprising the teachings of the Bayán, with each finding joy in what delights them. Each verse consists of thirty letters, and with diacritical marks, it is counted as forty letters.

The entirety of the Bayán is likened to a jewel entrusted by one to another as a trust. On the Day of the Manifestation of Him Whom God shall make manifest, if He wishes, He may take it from all what has been given to them, they would not endure even for a moment with patience. It is not because of being veiled by the branches of the matter, or one by its principles, or another by the aspects of its decree, or yet another by the aspects of its grandeur. Rather, all are from Him and return to Him. They recognize Him through His verses but fail to exercise caution in understanding Him. To the extent of this neglect, they will remain veiled in the fire.

If you reflect between yourselves and God, that same verse by which you turn to Him is a likeness of Him, as it is within your hearts. Do not be veiled from Him by it, and do not fail to recognize Him for whom all were created to know. Be vigilant, for if He makes Himself known by His name, He also makes Himself known by other aspects through His verses. Thus, no one will have a proof greater than their capacity.

Sometimes, one may sit within their house, gazing into the Bayán, imagining that His Messenger or His book will come to them. But, being blind in their religion, they remain without certainty and in an instant enter the fire. The Bayán, which they had followed, was merely from themselves, while the book He revealed with His verses is far greater in His sight. For it is a divine gift for the hereafter, which is more exalted before God than the manifestations of the past that He revealed from the treasury of His grace and mystery.

It has not been as it is today, where each soul possesses a Qur’án to which they adhere in the religion of Islam, yet they are veiled from its sender and the one unto whom it was sent. How often the value of the Qur’án may be worth thousands of measures of gold, yet they are veiled by some aspect of the sender or the receiver. If they knew, they would wish they were not created to remain deprived of the fruits of their existence. The utmost precision has been exercised, for the path is more delicate than anything, yet in its knowledge, it is broader than all things. “God begins all things and then returns them. Say: ‘Do you, then, believe with certainty in what God has revealed in the Bayán?’”

The knowledge of the Bayán is dependent on understanding its revelation from its beginning to its end. What was revealed at the start aligns with Qur’anic laws, and later, the measures of the Bayán became manifest. It is not the case that the beginning is veiled from the end. Until one observes the end, they have not truly considered the beginning. Every letter, in its station, is described by its fire or light within its domain, and this has been and will be so. Yet, the more novel it becomes, the more apparent is the divine intent.

The entirety of the Bayán is the utterance of the Point of Reality, just as all religion consists of recognizing Him and understanding His commands. “God guides whom He wills to the path of truth with certainty.”

Gate 2 (Purification of the Body and Essence)

The Second Gate of the Sixth Unity, concerning the ruling of God regarding wells, the law of “kurr” has been abrogated, and all have been commanded to use pure water. Verily, water is pure, purifying, and inherently sanctified in itself, by itself, and for others through itself, provided it is not altered by any of the three forms of change. The ruling of a part of it is the ruling of the whole, and vice versa.

The summary of this gate is that God, in His grace and bounty, has decreed the ruling of a small quantity of water to be like that of a large quantity, so that all may partake of His expansive favor and mercy. The earlier ruling concerning wells, which was based on what might fall into them, has been abrogated. However, He has desired that in every land where His servants dwell, there should be a reservoir of water to facilitate purification and cleansing. And there is no house in which a reservoir is not constructed, angels do not pass through it. However, if the command comes from God, they will pass through it at dawn. All the people of the Bayán have observed this practice with precision, ensuring that no soul is deprived. The manifestation of the law of purification in this water has not occurred except by the decree of the water of the ocean of unity. Just as a single drop of it signifies God, so too does the whole signify God. Water, in itself, is pure, purifying, and inherently sanctified, and this has always been so.

In purification, the dominance of water over the object is better than the object entering the water, for compulsion becomes evident in the latter and is removed in the former. Consider first that all purification is decreed by the word of God, and it is through water that purity is attained. If, on the Day of the Manifestation of Truth, He decrees the purity of an object, let it not seem strange to you, for it is His word that sanctifies, not the object itself. Though the initial appearance does not occur except by His command, it is as if one sees that all the people of the Bayán follow the earlier law of purification through water with utmost diligence, yet on the Day of His Manifestation, they become veiled by those same practices.

Just as it is apparent today, O people of the Bayán, do not act as the people of the Qur’án have done. They exert the utmost effort and diligence in purifying their physical bodies with physical water, yet they become veiled from purifying their essential selves with the water of unity. Cleanse yourselves, for any heart in which there is love for anything other than God is not pure in the sight of God. Similarly, any spirit, soul, or body in which love for anything other than the letters of unity and those who love them resides is not pure in the sight of God.

This is because the ruling on the purity of the body depends on the purity of the essence, which is determined by faith, The body is purified not by anything other than this. For if it were otherwise, no nation among the Christians would surpass them today in outward bodily refinement. Yet their ruling is manifest. In the same way, at the time of the appearance of Him Whom God shall make manifest, all must purify themselves through faith in Him. Even if, on a single day, they immerse themselves a thousand times in the sea and emerge, the ruling of bodily purification will not apply, let alone essential purification.

Do not let such acts veil you from the sanctity of Truth, as they are veiled today by the outward purification of the body. They exercise such meticulous caution that it is unparalleled, composing fifty thousand verses about it. Yet, when reflection on this purification invalidates their essential reality, they pay no heed to the ruling of purity. Instead, they issue judgments on matters so improper that the pen hesitates to record them.

Exercise utmost precision so that you are not veiled from either the outward or the inward. Rather, perfect both to their fullest extent. Perhaps, on the Day of the Manifestation of Truth, you may become illumined by the radiance of the Sun of Reality. If that Sun of Reality, in a single moment, decrees purity for something—whatever it may be—its ruling is truth for all. It is incumbent upon all to obey and act accordingly.

What people practice today is derived from the command of the previous Manifestation, and in His sight, the origin of the command remains the same in all cases. The ruling on a part of water applies to the whole of it. When poured over something that no longer retains its inherent form, it purifies it a second time. However, if something enters water and the water is such that it does not cause repulsion in the soul, a single occurrence suffices for purification, even if the water is minimal. Otherwise, purification with such water is not beloved. If something impure changes the nature of water, its use becomes undesirable, though the inherent purity of the water itself is not nullified unless it ceases to meet the criteria of water. If mixed with a pure substance, even if its nature changes, it remains pure. However, if mixed with soil, it does not take on the status of “added water,” and purification with added water is not permitted. This ensures that the wealthy do not assert superiority over the poor. Otherwise, in the sight of God, the matter is closer than the blink of an eye.

Yet nothing is more beloved to God than preserving water in its utmost purity. If knowledge reveals that a cup of water has passed over impure ground, it will not feel refreshing to the clean heart of a believer. The ruling of purity after change has been made to ensure inclusivity, but otherwise, what soul would desire proximity to such water for purification?

God does not favor excessive scrutiny in purification that leads to harm for the soul in the end. Rather, the soul of the believer is far nobler than to be affected by anything impure. The ordinances of purification are wholly intended to train souls in refinement and purity to such an extent that no soul finds its own self undesirable, let alone others.

Perhaps, on the Day of the Manifestation of God, a matter may arise, and aversion to it may appear—something less than His pleasure, less than God’s pleasure. For His pleasure is God’s pleasure. Thus, it is fitting that a believing servant should guard their senses, especially their sense of smell, so as not to encounter any scent contrary to love for Him, not to inhale any scent contrary to His love. Likewise, during one’s journey, do not perceive scents contrary to those of the believers, lest you turn away from the pleasure of your Beloved and remain unaware.

Say: “It is water that purifies you by the permission of your Lord. O servants of God, be grateful.”

Gate 3 (House of Truth in Every Village)

The Third Gate of the Sixth Unity, concerning God’s decree that His servants should construct a House of Truth in every village.

The summary of this gate is that in this Manifestation, as what was destined has occurred, and all have been graced by the blessing of the decree of the Messenger of God, they have been content with the origin of this decree as it has been revealed. For this reason, it was ordained in the Bayán that no land should be inhabited without a place of refinement being constructed there, such that if, on any day, a believer is afflicted, they may perform acts of refinement to the utmost degree within the Faith of the Bayán.

This is because no command in other matters has been made with as much emphasis on refinement as in this one, nor has it been forbidden for anyone to exhibit anything with visible imperfection, so that all might emulate its perfection. For instance, if someone constructs a building but does not complete it to the fullest extent possible, not a moment passes over it without the angels beseeching God for retribution upon that person. Even the particles of the building itself request this, for every entity desires, within its station, to attain the utmost perfection of its potential.

When someone possesses the ability to manifest this perfection but does not do so, they will be questioned about it. Perhaps, on some day, the Sun of Reality may pass by during the final Manifestation and, upon that land, witness the obedience of His believers and be pleased. In this religion, it has been commanded to establish doors that pertain to any position should be constructed in such a way that a tall person can enter without lowering their head. On every day and in every circumstance that is elevated to such a position, suitable seats should be prepared for them to be made manifest. Perhaps, on the Day of the Manifestation of Truth, nothing will be observed in His dominion that causes sorrow. For all the fruits of the previous Manifestation and all that has transpired over the years must become evident on the Day of Resurrection.

In the Manifestation of Him Whom God shall make manifest, God knows at what age He will reveal Him. Yet, from the beginning of the Manifestation to the number “One,” it has been decreed that in every year, faith in one letter must be manifested from all creation. After the divine permission, no one can express the fruits of the previous Manifestation except through the subsequent Manifestation.

As has been observed in this Manifestation, no one has allowed the fruits of the twelve hundred and seventy years to exceed the limit of the Báb. And if one fails to manifest the fruit of their existence, they remain veiled by their own self. However, in the Manifestation of Truth, utmost haste has been commanded, for the decree of God is swifter than anything.

At the moment of hearing the Manifestation, all should reveal the fruits of the Bayán to the extent possible. If they fail to do so even for a moment, everything they have done may be obliterated. It is possible that nothing will be accepted from them unless the fruit of the subsequent Manifestation is revealed. God does what He wills and decrees what He desires.

Gate 4 (Do Not Dwell Beyond the Measure of 5 - the Letter H)

The Fourth Gate of the Sixth Unity: God has not permitted any to dwell beyond the measure of five except for the Letters of the Bayán, even if time stretches long upon them.

The summary of this gate is that, in the same way that God takes everything unto Himself. Similarly, in the Manifestation of the Letter “H,” the essences of the earth were drawn in and confined within the boundaries of the “H.” This is because the radiance of this Word appeared closer and more manifest within these five boundaries than in other places. Indeed, this influence extended from this limit to other limits, just as the souls in these lands became guides for other souls.

In like manner, in the lands of the Cause of God, this is evident to those endowed with knowledge. Within the five ranks of the unity of hearts, the hearts of those who belong to them ascend toward God. In the land of “F,” the manifestations of unity proclaim “There is no God but He” and are illumined within the mirrors of hearts. In the manifestations of “Ayn,” unity is expressed as “There is no God but I” within the sanctified hearts. In the manifestations of “Alif,” unity is declared as “There is no God but God” within the hearts of those who affirm the unity of God.

In the manifestations of “Kha,” unity is expressed as “There is no God but You” within the hearts of those who magnify Him. In the manifestations of “Mim,” unity is declared as “There is no God but the One who created all things by His command” within the hearts of those who glorify Him, as they are illumined in the mirrors of creation. If all these ranks appear in each land, and indeed within every atom, they do so with the purpose of revealing the manifestation and conveying assistance from the Source. This is so that those belonging to it may ascend to the universal essence and enter the five paradises of names, expressed within the boundaries of the “H” in the human form.

If one observes all lands, they will notice the lines of the “H” within these five. However, this decree remains fixed until the Manifestation of Him Whom God shall make manifest. At that time, this location will become the dawning place of the Source’s radiance. For during the Manifestation of the Furqan, Mecca became the point of radiance for the lands, and during the Manifestation of the Bayán, the land of “F” served that purpose. God alone knows from which horizon of the earth that Sun of Reality will rise.

For this reason, it has been decreed that not even an atom of what is beloved by God should remain on this expanse. If the power of observation existed, it would have been commanded that the area be elevated above the waters to the lofty boundaries and adorned with diamonds, so that no knowledge, other than that of the beloved, would encompass it. However, since this is beyond the capacity of this creation—except as God wills—one soul’s merit on these five expanses is superior to twelve thousand years of worship, even if firmly established in faith in the Truth. Otherwise, they remain under the shadow of that which has been taken away.

If it were possible for all the walls to be made of red ruby, God’s command would have been carried out to distinguish the form of the “H” in these lands from all others. The expanse chosen as the dawning place of the Manifestation of God would be elevated above all others. However, this elevation will not occur unless it accepts the prostration for the expanse of Him Whom God shall make manifest. Otherwise, it would not have been created. This is its distinction over all lands, just as souls are distinguished—had they not chosen to accept faith in Him, they would not have been created.

In every matter, one should supplicate for His bounty, so that He may illuminate all possible realities with what is worthy of His ocean of generosity, for all are sustained by Him. Reflect today upon the Qur’án: how many prayers are offered daily? All were gathered under the shadow of “Establish prayer” and derived assistance from it. Even if all that is on earth bore this command, it would still have been sustained.

Indeed, if the Day of Resurrection of this Manifestation had not come, the assistance for those who pray would have continued endlessly, without limit. There would have been no cessation of His aid. Such is the exaltation of God’s Cause and the loftiness of His decree, by which all are guided. That Word, in its station, is like the sun is established at the point of culmination. God has created nothing more exalted than the essence of knowledge that is coupled with action. There is no true knowledge except knowledge of the Source of the Cause and comprehension of all matters branching from it until the Day all return to Him. For the distinction between a believer and others is solely rooted in knowledge.

Consider the believers in the Qur’án: they became believers because of the knowledge that it is the Book of God. Those below them, comprising all that is on earth, remained without this knowledge and therefore became non-believers. In the same way, view reality on the Day of Ashura: one person gives their life for Him in truth, while another commits acts against Him that are unjust. This distinction lies purely in knowledge. Outwardly, both appear human, but their essence differs.

Compare the Truth to the sun and the believer to a mirror. The moment the mirror faces the sun, it reflects it. Now compare the non-believer to a stone: no matter how much the sun shines upon it, it cannot reflect its light. This is why one gives their life for the Truth, and the other acts unjustly against it. However, if God wills, He can transform even a stone into a mirror, for He is all-powerful. Yet, the stone itself has been satisfied with its state; had it desired to be crystal, God would have created it as such.

Consider that on that day, the very cause that led believers to faith was the same for others. But those veiled by their own will became veiled by that same cause. This is evident today: those who turn toward the Truth are drawn to the Bayán, while those veiled remain veiled by the same.

Similarly, on the Day of the Manifestation of Him Whom God shall make manifest, reflect that all existence, whether present in creation or yet to be formed, owes its being to Him. Even if before the Manifestation, He may remain unknown within His own house. Even before His physical manifestation, while in the cradle crying for milk, He has always been the source of assistance for all. What has been is from the Manifestations before Him, and what will come is from the Manifestations after Him. And this single reality is like the sun: if it rises without limit, it remains singular in its essence within the realm of origination. And if it sets, it remains singular in itself within the exaltation of innovation. All are sustained by His radiance, from the realm of hearts, where the essence of unity shines forth, to the furthest extent of inanimate objects, which represent the final limit of the outpouring of grace.

“God shall settle whomever He wills of His servants in the chambers of Paradise. Truly, He is one of immense bounty.”

Gate 5 (Greetings To Magnify and Exalt God)

The Fifth Gate of the Sixth Unity, concerning the ordinance of greeting and responding in the spirit of magnification.

Men should greet with “Alláh-u-Akbar” (God is the Greatest) and respond with “Alláh-u-A‘zam” (God is the Mightiest). Women should greet with “Alláh-u-Abhá” (God is the Most Glorious) and respond with “Alláh-u-Ajmal” (God is the Most Beautiful).

The summary of this gate is that the essence of the Qur’án is manifested in the declaration of magnification. God, the All-Knowing, revealed this utterance in the precincts of the Bayán. It is the first tree that proclaimed the greatness of God in the kingdoms of the heavens, the earth, and what lies between them. God revealed in response that what soars above is greater in majesty than what was described or mentioned.

From this mystery, it was decreed in the Bayán that greetings should begin with the magnification of God and responses should affirm His exaltation. Likewise, among those of the circles, the greeting “Alláh-u-Abhá” should be met with the response “Alláh-u-Ajmal.” All should meet one another with this.

The result of this practice is that perhaps, on the Day of the Manifestation of Him Whom God shall make manifest, they may acknowledge that, after God, He alone is worthy of being adorned with the attributes of greatness, mightiness, glory, and beauty in the realm of origination. He is beyond being described, characterized, praised, or glorified. Perhaps those who proclaim these utterances will be able to turn toward that Sun of Reality. Likewise, in names and similitudes, this single reality moves within its own essence.

If you reflect on the beginning of the Furqan, the essence of all the manifestations of Islam came from Him. Similarly, if you reflect on its return, you will observe that the essence of all is present in the final letter, where nothing is seen in the return but the selfsame beginning. Even though He may outwardly appear in the pillar of magnification, it transforms into glorification in His heart. On the same day He revealed His knowledge, its assistance came from the same point of the Qur’án, for all that He uttered returned to it.

Even on that day, that Manifestation stood before God, yet He and all others were sustained by Him through the prior Manifestation. In the same manner, reflect on the Manifestation of the Bayán, considering that everything originates from Him. Observe carefully: nothing comes to Him but rather emanates from Him. And all that has been commanded—that no soul should grieve another—is for the benefit of that soul itself. Otherwise, who among the rest has the rank for the Point of Reality to issue such a decree concerning them?

Yet, because in the depth of night eyes do not perceive Him, perhaps this brings blessings so that no one is grieved by it. All, by means of this, move in the ocean of grace until the day He reveals Himself to His creation and proclaims: “I am the master of the Bayán, which you now act upon according to its ordinances.”

Yet, on the Day of Resurrection, none can endure in the shadows of the fire of God unless they enter, except those whom God wills. This is because they witness that the heavens, the earth, and all that is between them are filled with the commands of the previous Manifestation. Yet, when they look upon Him in that form without seeing His true essence, they become veiled. But if they reflect on the origin of that same form, they will not be veiled.

Consider the countless prayers offered today under His shadow; the number of those sheltered by Him is beyond reckoning. Reflect on the beginning of the Cause and examine the records to see what transpired, deeds so unspeakable that the pen is ashamed to record them. Similarly, observe the Bayán, and likewise the Manifestation of Him Whom God shall make manifest, so that you are not veiled from the Sun of Reality or lost in the ocean of multiplicity, veiled from the mystery of unity.

Look today at Islam: whatever the Muslims do in the name of the religion of the Messenger of God, they claim it to be part of His faith. Contemplate the Sun of Reality, whose words were the origin of Islam. Reflect for a moment on what has transpired. Is it not true that the deeds of the people are no proof? Rather, the people of Truth in that time were limited to the believers in the Gospel, all of whom awaited the name of the Prophet and His descriptions.

God knows how many proclaimed the religion of Christ in His name. And yet, the Sun of Reality, whether for seven years according to one account or nine years according to another, was unable to reveal the Qur’án in its entirety as it truly was. Similarly, consider the Manifestation of Him Whom God shall make manifest. When He appears, all the believers in the Bayán will be steadfast in their faith and expectation.

But the moment of His appearance will reveal the truth of their faith. If not a single soul is veiled from belief in Him, their sincerity will be evident. Otherwise, in an instant, everything they have done will be scattered as dust, for all that they possess of their religion originates from the previous Manifestation. Exercise the utmost care so that, at the end of every Manifestation, you are not veiled from the Source of that Manifestation by its elevation. This is the essence of knowledge, should you be able to grasp it.

“God sends blessings upon those who believe in Him and His signs and are assured of their meeting with Him on the Day of Resurrection.”

Gate 6 (Erase All Books Except Those That Affirm the Cause of God)

The Sixth Gate of the Sixth Unity, concerning the ordinance to erase all books except those created or to be created within that Dispensation.

The summary of this gate is that in every Manifestation, just as the inner realities of hearts, spirits, souls, and bodies appear anew, so too do the fruits that emerge from these trees of love. Their essence is what was previously made manifest. If hearts, spirits, souls, or bodies derive sustenance from them, they are immediately overtaken by death. What death is more grievous than that which arises from a decree falling short of faith?

Reflect on this: consider the two testimonies by which a Muslim becomes a Muslim. These same testimonies existed in the time of Christ and remain to this day, yet they are not regarded as binding upon others. The same applies to this Manifestation and to the Manifestation of Him Whom God shall make manifest. In the beginning of every Dispensation, a new expression of submission to God is revealed.

How, then, can this apply to matters branching from it? For this reason, it has been decreed to erase all books except those that affirm the Cause of God and His religion. Consider, from the days of Adam until the Manifestation of the Messenger of God, the heavenly scriptures even though all were the truth and from God, at the appearance of the Furqan (Qur’án), all prior scriptures were abrogated. A decree of invalidity was revealed in the Furqan concerning the beliefs of those who held to them. Similarly, at every Manifestation, this principle can be observed: even the books attributed to God are ruled as abrogated in each new Manifestation.

Now consider: if the divinely attributed scriptures are deemed abrogated at every Manifestation, what of the books of human creation, which, in comparison to those sacred texts, are but shadows in a mirror relative to the sun? It is as though one sees Him Whom God shall make manifest writing the testimony of faith, bearing His name in every word. He is the essence of all religion, and should a soul not recognize Him the moment this testimony is revealed, that soul remains in disbelief.

Everything possessed by the Bayán is erased in the same manner at the appearance of each new Manifestation. From the Bayán until the Day of Him Whom God shall make manifest, the signs of the Point and all that serve as proofs of Him within His shadow are the fruits of the paradise of oneness. What has been mentioned in traditions, that the followers of the Shí‘ah would endure great tribulations on the Day of the Manifestation of Truth, reflects this reality.

As in the time of the appearance of the Messenger of God, the same principle applied to those who did not believe in Him. Even though they were sustained by that which was revealed by God to Jesus, I swear by the sanctified Essence, which has no partner and will never have one, that reciting a single verse of His verses on the Day of Him Whom God shall make manifest is greater than all of the Bayán and what is abrogated within it.

This is because, on that Day, faith in Him will be determined by adherence to His words, even if it be to a single verse. For those who do not turn to Him, even if they ascend to the highest heights of the Bayán, it will avail them nothing unless they return to Him.

O people of the Bayán, do not remain veiled from the sustenance of His new revelation at the Manifestation of Him Whom God shall make manifest. Do not be veiled as the people of the Furqan were, sustained by the provisions of the prior Manifestation while remaining veiled from the provisions of His new revelation. This is the essence of all knowledge and action, should you be able to comprehend it.

“God guides whom He wills to the path of true certainty.”

Gate 7 (Dowries and Marriage)

The Seventh Gate of the Sixth Unity, concerning marriage and the prohibition of dowries exceeding ninety-five mithqáls of gold for the people of the cities, and ninety-five mithqáls of silver for the people of the villages. The dowry must not be less than nineteen in either case. The increments or decrements should not vary except by units of one according to the numerical value of “one.” The rule of separation is lifted, and the law of union is established following mutual consent, with the mention of the Word of God within it.

The summary of this gate is that God, in His bounty and grace, abolished in the Bayán the boundaries of separation to ensure no soul experiences abasement in seeking God’s pleasure for themselves. Consent is granted for both man and woman with a phrase signifying their devotion to God and satisfaction with His decree. This has been elaborated in its appropriate context, and its brief form is as follows:

If one declares this verse: “Indeed, I am for God, the Lord of the heavens and the Lord of the earth, the Lord of all things, the Lord of what is seen and unseen, the Lord of the worlds”—according to the determined limits of the dowry—and similarly from the other side, both parties affix their seals on a document. Witnesses from both sides, numbering ten or more, should attest to it. This will establish the law of union. God has decreed for the people of the cities—that is, the inhabitants of urban areas—a dowry of ninety-five mithqáls of gold, the numerical value of “God.” The maximum is set at this amount, while the minimum is nineteen mithqáls, the numerical value of “one.” Any increase or decrease must proceed step by step, unit by unit, without exceeding five levels. The first level is one unit, the second is two units, the third is three units, the fourth is four units, and the fifth is five units.

For the villages, the same structure is decreed using silver instead of gold, as determined by God. If the amount exceeds this limit, even by a fraction of a qíráṭ (a small measure), it becomes invalid. Likewise, if it falls short by even one-tenth of one-tenth of a qíráṭ, it is also invalid.

This command has been given so that all those obligated to it may share in the bounty and expansive mercy of God. It also ensures that they allocate their wealth to other worthy causes in these contexts. If they give thousands upon thousands to one another, there is no harm, or if they allocate such wealth at the time of union, there is no restriction. This decree has been made so that all may partake in the abundance and mercy of God.

Let them focus on what constitutes the lawful foundation of union: that it must be established in the name of God. Perhaps, on the Day of the Manifestation of Him Whom God shall make manifest, they will not stray beyond the bounds of this Word, which signifies God. For if, on that day, someone fails to believe in Him—even if they claim to act “for God”—their act is rendered void, except for what is confirmed by His command on that day.

Consider the religious practices: all communities believe they act “for God” in what they do. But if their actions were truly for God, why are they rejected? Similarly, in Islam, if all the deeds performed during the time of the Imáms were truly for God, how could they have been invalidated? Similarly, at the appearance of the Sun of Reality, if someone truly acts “for God,” they would not turn away from His Mirror. All those who claim they act “for God” or recite the verse, “Indeed, my prayer, my rites, my living, and my dying are for God, the Lord of all worlds,” are, in God’s sight, false. Otherwise, judgments contrary to God’s will would not apply to them. They act according to their own understanding of serving Him, but in reality, they act against Him in what they do.

Thus, all deeds are accepted or nullified based on recognition. In the Bayán, until the appearance of the new Manifestation, any act done “for God” is indeed “for God,” as they remain under the shadow of His Mirror and their deeds are accepted by God. However, at the appearance of Him Whom God shall make manifest, only deeds performed for Him are truly “for God.” Otherwise, “God has not placed a third between truth and falsehood.”

Whoever acts for Him will be gathered under the shadow of “there is no God but God.” Whoever acts for another will be gathered under the shadow of negation. Yet all, in every case, revolve around this Mirror. For instance, what the followers of Jesus perform, they do under the belief that it is for God through Jesus, who was, in His time, the Mirror signifying God. However, at the appearance of the Messenger of God, only those among the Christians who believed in Him were truly acting for God. Otherwise, all their claims were revealed as false in God’s sight, being neither true then nor now.

Testimony regarding anything must relate to the preceding Dispensation and be described in such terms. The one who manifests this testimony becomes the Mirror, which represents the primal Will that is recognized in every Manifestation. What God bears witness to is true, and what pertains to His essence, none but He knows. He has eternally been, and will forever remain, a witness over all things, even before their existence. His testimony over all things before their existence is like the testimony of all things after their creation. “None knows how He is but He. Glorified is God above what they bear witness to.”

Nothing ensures salvation except sincerity in intention. Similarly, nothing causes veiling except when one, believing they act for God, becomes veiled in their own mind. Otherwise, no soul desires to disobey God in their innermost being; rather, they assume their actions are “for God,” while in reality, they are “for something other than God.” This is why their deeds are rendered void.

Consider the Manifestation of Him Whom God shall make manifest: all those who act for God within the Bayán base their actions on the proofs of God’s verses. On that day, those same proofs will remain valid. How, then, could they fail to act for Him? Yet this is precisely what happened during the appearance of the Bayán: the people of the Furqan were told the same, but those who did not act for God were unable to accept, while those who did, believed immediately.

At each Manifestation, God tests His servants to reveal to them their own inner reality—whether their deeds were truly for Him or not. For example, at the appearance of the Messenger of God, every soul who claimed, in the Gospel, to act for God through Christ was tested. Only those who embraced Islam were proven to have truly acted for God. Their faith in Christ and their adherence to His religion became evident only when they entered the new Dispensation of Jesus. Those apart from them did not act for God nor were they adherents to the law of Jesus, the Spirit of God. Otherwise, God, the All-Knowing and Most Exalted, is far above allowing someone to act for Him and then enter the fire. Similarly, observe the appearance of the Bayán: whoever among the people of the Qur’án entered it acted for God. Those who did not were acting for something other than God, believing in their own desires that they acted for God. Yet in God’s sight, they acted for something else.

The levels of that “other” and its names are apparent to the people who believe in the Bayán, where any “other than God” is clearly identified. From this, it becomes evident that acting for God is intrinsically tied to acting for the Manifestations of His Cause. In the Qur’án, if anyone acted for the Manifestations of Truth—Muhammad, the Family of Muhammad, His Gates, and His Guidance, peace be upon them—they acted for God. Otherwise, their actions did not return to God.

The Mirror of God existed before the Messenger of God, such that the eighteen Mirrors, by the radiance of His sun of bounty, became Mirrors of God for Him. All those who acted for God, finding shelter under the shadow of the Manifestations of His Cause, found their deeds accepted in God’s sight. Likewise, in the Bayán, if someone uttered the word of unity without coupling it with the mention of the Manifestation of the Cause, their deeds would still be accepted as acts for God, even without explicitly acting for the Manifestation.

Consider this example: in the Gospel and the Furqan, or in the Bayán and the Manifestation of Him Whom God shall make manifest, the matter becomes clearer. For instance, the testimony of unity in the Gospel was not accepted without acknowledging Jesus, the Spirit of God. Similarly, the testimony of Jesus was not accepted without the acknowledgment of the living letters of that time. Each was exclusively linked to God’s Truth.

This is why all point to this One, so that you see no duality. Otherwise, all that you observe in the Gospel is the multiplicity of that primal unity. Even if a single soul exists in the East or the West, it is still part of that One. If someone acted “for God” in the Gospel, they acted for the letters of unity of that Manifestation, as whatever returned to them ultimately returned to God.

Thus, everyone who acted for those letters of unity did so in a way that what returned to them also returned to God. Yet at the appearance of the Messenger of God, those who did not believe in Him rendered void all that they had done for God and the letters of their time, except for those who turned to Him. Their actions then became truly for God and for the letters of unity of that Manifestation. Otherwise, in God’s sight, they were not truthful. Had they been truthful, they would have believed in the Messenger of God and in the living letters of His Dispensation.

Even though you see multitudes acting “for God” according to the letters of unity in the Gospel, they remain in the fire, for they act for something other than God. Similarly, consider the Qur’án: from its beginning until the year 1270, whoever acted “for God” were those who served Muhammad, the Family of Muhammad, and the Gates of Guidance. If someone, in the primary reality, acted for Muhammad but, in the secondary reality, did not act for the Commander of the Faithful (Imám ’Alí), they were not truthful in their claim of acting “for God.”

This extends to all the Gates until the end. However, since the appearance of the Bayán, if someone has truly acted “for God,” it means they acted for Muhammad and, in the manifest reality, acted for the Point of the Bayán and the Manifestations of His Cause. Likewise, on the Day of Him Whom God shall make manifest, you will see that everyone claims to act “for God” and to believe in the letters of unity. Yet if, at the time of the Manifestation, their actions for God are true, and they are sincere. Otherwise, all they do between themselves and God, claiming it is for Him, is immediately rendered void. How could their deeds for God or their actions for the letters of unity—or even for the believers in the Bayán, who hold a station through their connection to Him—hold value, when the decree of God does not apply to them?

This is because the verse to which a servant turns between themselves and God, and through which they behold the beauty of God in their hearts, and by which they intend their deeds for God, is a verse that belongs to Him Whom God shall make manifest. This verse has existed within the hearts of all before His appearance. That verse is like the sun in a mirror when compared to the sun of the heavens. The tree of truth reveals its outward form through servitude in the hearts of all, but its inner reality becomes manifest within the verses of their hearts, where nothing is seen but God alone, alone.

If this were not the case, how could a servant act “for God” between themselves and God, yet the Manifestation of Truth not accept it? What they do between themselves and God is but a shadow of the true verse that emanates from that Sun of Reality within them. For instance, had the Messenger of God not spoken the command to act “for God,” how would anyone have known to act “for God”? Even if expressed differently, the same idea would have emerged from the Messenger sent in that Dispensation. It always leads to the origin, which has no beginning, or to the Manifestations that follow, which have no end.

For example, if a person between themselves and God brings sorrow to the Point of the Bayán, the verse through which they act between themselves and God, and by which they intend to act “for God,” is still a verse that is manifested within them from the Sun of His bounty. Yet, in the subsequent Manifestation, because they lack certainty, they become veiled. However, in the previous Manifestation, if you say that this verse comes through the Messenger of God, they accept it, for they have neither heard nor seen anything else. In this Manifestation, it has not yet become apparent.

Consider the Qur’án at the time of the union of two souls who acted “for God.” For example, Imam Husayn (Siyyid al-Shuhadá), peace be upon him, acted for the Messenger of God, and thus his action was for God. But the one who committed an injustice against him believed they acted “for God,” yet in reality, they acted for something other than God. The verse that the wrongdoer relied upon between themselves and God contained only the essence of God, yet at that time, Imam Husayn was the living expression of that verse in its outward form.

In truth, if the veil were removed, they would have seen that what they believed they were doing “for God” was actually directed toward Him, for and against Him, even though they were veiled and acted against Him. This elaboration is to emphasize that, on the Day of the Manifestation of Him Whom God shall make manifest, one should not sit comfortably, claiming, “We act for God,” when the verse they turn to is but a shadow of the Sun of His bounty as reflected in the verse of their inner realities, made manifest through the previous Manifestation.

In the subsequent Manifestation, if their actions align with Him, they will be truly for Him, just as they were for the Point of the Bayán before. Otherwise, between themselves and God, they will not have acted “for God,” because God has decreed that whatever is done “for Him” does not return to Him unless it is also done “for Him” in His Manifestation.

This is because finite beings cannot perceive the essence of the Eternal; rather, they recognize Him in His Manifestation within their realm of possibility. For example, when a person commands a mountain to ascend by God’s command, they reflect inwardly between themselves and God, make a judgment, and act. However, that very inward reflection and judgment, which they think is directed toward God, is in fact a verse rooted in the previous Manifestation. The essence of that verse remains within them, but because they do not recognize it, they act as they do.

Had they known that this is the very Point of the Furqan (Qur’an) in its subsequent Manifestation, the verse to which all Muslims turn to God, they would never have allowed the thought to even cross their hearts, let alone acted upon it. Just as they draw near to God day and night through the Messenger of God, so too, on the Day of Him Whom God shall make manifest, all the believers in the Bayán will face similar trials. They will think they act “for God,” but their actions will be directed against Him.

The Sun of Creation, which embodies those verses through which they previously drew near to God, will shine upon them and manifest itself in their souls, though they will not recognize it. If they understood this, they would realize that no fire is greater than the one in which a person does to their Beloved what they would permit against another. From the beginning to the end of their lives, they act toward that verse—which belongs to their Beloved—as if it were for another.

If their actions were truly for God, consider how profound the matter is for those who genuinely act “for God.” In the world of existence, they act for Muhammad and the Manifestations of His Cause; in their souls, they act according to the verses that are made manifest within them through the letters of the Furqan’s unity. Yet, because they are veiled from the mystery of the Cause, they act for something other than God in this Manifestation.

If their actions were truly for God, they would never fail to recognize the radiance of the Sun of Reality in the Manifestation of the new Revelation. Instead, they act only upon what they have from the previous Manifestation, failing to grasp the ruling as truly “for God” unless they enter this Manifestation. Reflect on the span from the Day of Adam to the appearance of the Bayán, as well as before and after it: observe that no period of time, even as brief as a fraction of a moment, has passed without a Book from God being revealed. People have adhered to His religion through these Books, and in their respective Manifestations, those who acted according to them acted “for God,” provided they acted in accordance with what was revealed in them.

Now, consider the appearance of the Furqan: everything that people claimed to do “for God” through those previous Books became actions for something other than God, for if their actions had truly been “for God,” they would have necessarily entered the faith of the Furqan. The same applies in the Manifestation of Him Whom God shall make manifest, relative to the appearance of the Bayán. Observe that if someone claims to act “for God” in the Bayán, their claim cannot be validated as truly “for God” unless they also act for the letters of unity.

The multiplicity of appearances operates under the shadow of the singular truth, and within its own station, the decree of the singular applies to the multiplicity. On the Day of the Manifestation of Him Whom God shall make manifest, the entirety of the Bayán becomes a single unit, representing a numerical oneness that refers back to the One beyond enumeration—that is, the essence of Him Whom God shall make manifest.

Following this, the living letters are manifested through Him, and then the primal unity becomes multiplied until the Day of the ultimate Manifestation of Him Whom God shall make manifest. At that time, all must become one single unit, within which nothing is seen except the One beyond enumeration, who is His very essence.

For instance, today, all believers in the Qur’án are mere reflections of that primal unity, which culminates in the living letters and ultimately reaches the Messenger of God. Consider the mystery of existence: do not equate the ruling of the Sun with the ruling of the Mirror that reflects it, nor the mirrors that follow the initial Mirror to the Mirrors. Do not equate the ruling of subsequent mirrors with that of the Mirrors directly connected to the source. This is why, at the appearance of the Sun of Reality, not all can be guided by it directly. The bounty of existence has reached them through mirrors that preceded them, and similarly, guidance operates in the same way.

Consider the lowest terrestrial soul: if it were to directly encounter the Sun of Reality, it could not be guided by it, as it is positioned in a lower station. However, if it descends into the origin of the Cause, it may immediately be guided. Yet, because it lacks the capacity to perceive this directly, the Manifestation’s radiance appears difficult for it to grasp unless it refers back to its own village or realm, and from there to the realm above it. Gradually, this process culminates in one who can comprehend the words of the Gates of Guidance.

Step by step, this ascent continues until reaching someone who can understand the words of the Imáms. That individual then progresses further, reaching the capacity to comprehend the words of the Messenger. At this stage, the soul enters the realm of hearts, where it can grasp the Word of God, which is the same Word revealed to the Messenger. Immediately, such a soul becomes humble, and the exaltation of the Messenger’s station appears as nothing compared to the greatness of the Word itself.

Yet, for the lower terrestrial soul, even if a new book is revealed each day, it does not humble itself before the Sun of Reality. This is because all these veils—intermediary layers within its heart—must be torn asunder for understanding to be achieved.

This dynamic is evident in Mount Máku, where, despite the revelation of God’s verses in every matter, no fruits are borne for its inhabitants. If the veils of intermediary souls were removed, allowing the heart to pierce through, it would immediately become a believer in God within its own station and His verses. Consider how the essence of all existence becomes a believer upon hearing His verses, despite the loftiness and elevation of its essence, which cannot be compared to anything else. How could it reach anything greater than this? This is the meaning of the saying, “What is concealed in the Prophet is greater than the worship of the two weighty worlds” (humankind and jinn). This is because such a soul, upon the descent of God’s verses, becomes humble and submissive, acknowledging the oneness of God.

However, a soul that has been guided through countless intermediaries does not remember upon hearing His verses. Such a soul cannot understand even with reason, let alone attain faith or act upon it after belief. Consider the martyrs of the Bayán: they were not veiled at the time of the Manifestation, for they, like you, recognized the Word of Truth through infinite intermediaries.

At the time of His Manifestation, if you fail to remain steadfast, know that all the essences and deeds of the people of the Bayán are like a garden in His hand, which He turns as He wills, according to His desire. He who removes the mirrors of your essences from the shadow of God and turns them into something other than God—how do your deeds appear before Him? Reflect on the creation of your hearts and derive your understanding from this.

All this explanation serves to ensure that unions are made “for God” and not “for something other than God.” If any fruits arise in creation, they should be “for God.” It is as if one can see that, at the time of the Manifestation of Him Whom God shall make manifest, all claim to act “for God” in their private deeds. Yet, in truth, He rules that their actions are “for something other than God,” except for those who act for Him. Their deeds are “for God” in God’s sight. The same applies in the Bayán if someone acts for the letters of unity, they have acted “for God.” This extends to the decree concerning the smallest atom: if it is for the elevation of the Bayán, it becomes “for God.” In the same way, in the Furqan, as long as the explicit text from the Manifestations was not severed, whatever was done with their permission was considered “for God.” However, after that severance, only what aligned with their teachings remained “for God.”

For instance, the scholars of the Furqan acted according to the Book of God, the traditions of the Messenger, the Imáms of guidance, and the Gates of guidance. In this Manifestation, too, as long as the explicit text remains unbroken, whatever is done in accordance with it is “for God.” But after its severance, only what aligns with it is “for God” and does not exceed the letters of unity. Perhaps, on the Day of Resurrection, they may be guided by them.

Similarly, nothing can truly be considered “for God” unless it pertains to the Messenger of God. This principle applies from the very beginning to everything that stems from His command. “For God” cannot be truthful unless it pertains to the Manifestations of His Cause. Anyone who acts according to the Bayán becomes a reflection of its letters until they reach the culmination of existence.

Exercise the utmost vigilance so that, at the Manifestation of Him Whom God shall make manifest, all that was done “for God” is not rendered “for something other than God.” If it pertains to Him, it remains “for God” and for the Point; otherwise, it is invalid. This is what God, your Lord, has enjoined upon you if you act according to it.

Gate 8 (Seeking Proofs Outside the Verses of God)

The Eighth Gate of the Sixth Unity, concerning those who seek proofs outside the Book of God and the verses of the Bayán, as well as the inability of all to produce anything like them. For such a person, there is no proof. Whoever attributes the miracle of the verses to anything else, their claim is invalid. Anyone who claims the verses as their own should not be opposed, yet such claims must be recited within every nine days. Once every ten days, they should reflect on what God has revealed by night and day.

The summary of this gate is if someone uses anything other than the verses of God as proof for the truth of the Point of the Bayán, they remain veiled from the greatest proof and the highest path. In every Manifestation, all aspects of the Tree of Truth are exalted above comparison, equivalence, likeness, parity, and disbelief. Yet, because most hearts fail to perceive its elevation and are heedless of the verses, if everyone wished to understand, they could. For this reason, the proof has been made singular, so that on the Day of Him Whom God shall make manifest, no one might ask, “Why?” or “How?”

What has been revealed in the Qur’án was not reliant on external proofs. Had all understood this, their acknowledgment of truth today would have been easier than relying on their interpretations of matters unsupported by the Book of God. Indeed, if their interpretations conflict with the command found in the Book of God, it is God’s command that remains valid and has always been so.

It has been ordained that once every nineteen days, reflection should occur on this matter, so that in the Manifestation of Him Whom God shall make manifest, people are not veiled by matters other than the station of the verses, which are the greatest proofs and testimonies. However, this reflection should not merely be routine, nor should it lead to veiling.

This is akin to those who recite the Covenant prayer every morning, repeatedly calling out, “Hasten, hasten,” until they have confused themselves, mistaking their own desires for true love. They imagine they love Him, while over three years have passed since the Cause of God has become manifest, and yet today they have established their object of worship on a mountain. Despite this, they fail to acknowledge the proof upon which the religion of all Muslims stands upon. It has become manifest that after the cessation of revelation until the appearance of these verses, no command or sign has emerged that could produce verses of this nature. Yet, they lack the insight to recognize that no one but God can reveal verses. The moment you see verses of this nature manifest as proof, be assured that this is the same primal reality upon which God revealed the Qur’án at the dawn of Islam. Now, He has again willed to reveal upon Him.

If you had true faith in the proof of your own religion, you would understand this matter. The command is clear and without exception: God revealed the incapacity of all in the Qur’án. When you observe this same incapacity reflected in the entirety of creation, you doubt. This doubt causes veiling, for just as God revealed in the beginning, so too does He reveal in the return. If you observe with this understanding, you would recognize and affirm it more swiftly than the blink of an eye.

When you look at creation, you say, “It is impossible.” Indeed, it is impossible for creation, but not for what comes from God. By His boundless power, He manifests whatever He wills. It is evident that after the setting of the Tree of Reality, no one can produce verses like His. Just as in the Qur’án, where twelve hundred and seventy years passed, all became certain of the incapacity of others to match it. Similarly, after the setting of the Sun of Reality, it is impossible for verses to appear from anyone but Him.

These verses must conform to innate nature and divine power, without learning or characteristics imagined by scholars. Given this impossibility, no one other than Him Whom God shall make manifest can claim this command. This is the final proof within the Bayán that if any soul claims this station and verses appear from them, no one should oppose them. Perhaps this will prevent any sorrow from afflicting the Sun of Reality. If this principle had been observed in the Qur’án, the actions of all would not have been invalidated at once. If a soul is not for the Truth yet does not oppose it either, no decree will be issued against them affecting all, but only concerning that specific soul.

Similarly, now, if you hear of such a claim and do not attain certainty but refrain from outright denial, you commit no act that would cause sorrow to Him, even if, in reality, it is someone other than Him. Although such a scenario is nearly impossible, merely mentioning His name makes it unlikely that those who love Him would cause grief to such a claimant, out of respect for His names. For the matter lies within two possibilities: either it is Him, or it is not. However, no one but Him can reveal verses conforming to innate nature. Why, then, would someone deny the Truth while they have spent their days and nights in anticipation of Him?

If, hypothetically, someone falsely attributes such a station to themselves, leave their matter to God. It is not for creation to judge them, out of reverence for the name of their Beloved. Moreover, no such soul exists who could claim such a station. If such a scenario occurred during the Dispensation of the Qur’án, it will occur in this Dispensation as well. His verses are, in themselves, proof of the radiance of His existence, and the incapacity of all others is evidence of their dependence upon Him.

The purpose of this directive is that, on the Day of the Manifestation of Truth, their feet may not falter upon the path. They must not judge the shadow within their hearts as the determinant of existence, applying a verdict based on a verse to themselves, which would suddenly nullify all their essence and actions without their awareness. If all adhere to this single command, it is upon God to make the truth manifest to them and instill the proof and evidence into their hearts with clear arguments that radiate from Him. This will enable the believers to express certainty about Him, while those less certain may claim awareness, which is still acknowledgment short of full truth. It suffices for all the people of the Bayán to act according to this command to secure their salvation on the Day of Resurrection.

That is the day when all things upon the earth will proclaim through the radiant verses in their hearts from the Sun of Reality: “Indeed, we act for God.” However, the truthful servants are those who turn their gaze toward the origin of those verses, recognizing that they emanate from the Sun of Reality. That Sun is the source of its verses, and its light connects all things.

“This is the proof of God, made complete upon you. O servants of God, fear Him.”

Gate 9 (Permissible to Wear Silk Garments and Use Gold and Silver)

The Ninth Gate of the Sixth Unity, concerning the permissibility of wearing silk garments in all situations, as well as the use of gold and silver.

The summary of this gate is that God has permitted the use of gold and silver so that all may partake in this paradise, achieving what brings tranquility to the hearts of His servants. Through faith, they may manifest the utmost gratitude to God on the Day of the Manifestation of Him Whom God shall make manifest.

If all that is upon the earth were to agree, they could not prohibit this ordinance. Yet, through His infinite generosity and grace, God, the Almighty and Glorious, has permitted it for those capable of its use. This ensures that no soul feels sorrow for lacking access to these things. Purely out of love for God, He doubles their reward and blesses them with honor in the afterlife. If a soul seeks to take pride or elevate themselves through anything from these Manifestations, they become veiled from the good pleasure of their Beloved. Instead, in every matter where God bestows His bounty upon a servant through the appearances of His dominion, it is fitting for them to express greater humility and submission to creation. This is the true gratitude to God within their station.

There is no honor or exaltation in these Manifestations except through faith in Him Whom God shall make manifest. If honor were tied to material means, the Christians today would hold more honor than any other community, yet their faith is not recognized as valid. How, then, could they attain honor? However, when material means are coupled with faith, they become an expression of God’s blessings for His servant.

If a soul possesses wealth in gold or silver and uses it to revive another soul, this is far better than merely enjoying what they own in the pleasure of their Beloved. For the hearts of believers are the dwelling places of God’s good pleasure, and there is no doubt that their happiness is nearer to God than the delight of a soul in its possessions.

This holds true as long as one does not focus on the outward boundaries of creation. When viewed within the hierarchy of existence, there is no doubt that the pleasure of a higher station is greater in God’s sight than that of a lower one. For instance, if something pleases Him Whom God shall make manifest, His joy surpasses that of anything else. Likewise, the closer one is to the source of all names and attributes, the greater the significance of their pleasure, until it reaches the smallest particle of existence.

On the Day of Resurrection, this matter can be discerned clearly, but in the night of veiling, it remains indistinguishable. This is because all claim to be elevated and near to God, and none truly knows the station of another except for the Tree of Reality, which does not reveal the stations of creation. Therefore, it is fitting to act according to the first decree, so that no soul on earth who believes in God and His verses may suffer sorrow. “Thus does God lighten your burden and grant you permission in the Book for that which brings you gratitude.”

Gate 10 (Have a Ring of Red Agate)

The Tenth Gate of the Sixth Unity, concerning the obligation for every soul to inscribe on a red agate the verse: “Say: God is Truth, and all besides Him are His creation; all are devoted to Him.”

The summary of this gate is there is no symbol more beloved in the Bayán before God than for one to have a ring of red agate engraved with this majestic verse: “Say: God is Truth, and all besides Him are His creation; all are devoted to Him.”

The significance of this is that it serves as a testimony from the Point of Reality that God has eternally been Truth and that all else has eternally been His creation. Perhaps, on the Day of the Manifestation of Truth, they will acknowledge that Truth which affirms all truths and will confess that all besides God is His creation.

It is not merely the act of wearing the ring with the inscription that matters; rather, the essence of this verse should manifest itself before that Truth. If it is revealed and a soul does not acknowledge its truth, then even the ring itself will testify against them, nullifying all they have done within the Bayán. Acknowledgment of this truth is not difficult; rather, whatever has been affirmed as true within existence has only been so through the Truth of His Reality.

However, because the Manifestation of Truth is a paradise for the people of truth and a fire for those outside it, all will be tested on that day. He is the Mirror of Divinity and the Sun of Lordship, reflecting God alone, alone. If a soul wishes to enter the protection of Truth, they should command that a circular red agate be inscribed. The design should include:

1. In the first circle: The verse of the Throne (Ayat al-Kursi).

2. In the second circle: The names of the circle (specific divine names).

3. In the third circle: The letters of the Bismillah (In the name of God, the Most Gracious, the Most Merciful).

4. In the fourth circle: The six names (perhaps referring to sacred attributes or divine titles).

5. In the fifth circle: Whatever suits the intent of the wearer, provided it does not exceed nineteen letters.

If the first and second circles also contain the nineteen letters, this is beloved before God. However, all of this holds value only if, in the Manifestation of Him Whom God shall make manifest, they comprehend the meaning of what has been inscribed.

This is because the first circle represents the letters of unity, which multiply around Him until they reach the fifth degree, appearing in the form of the number of God. If you have faith in the living letters of Him Whom God shall make manifest, once you enter the first unity, by God’s might and power, you will remain part of that unity even if it multiplies infinitely.

If you were present in the Manifestation of the Point of the Bayán, you would have witnessed that all were guided by those initial letters. Guidance itself is but a reflection of that primal unity, which multiplies infinitely, yet is nothing but that original unity.

This is the foundation of all created beings and all their subsequent characteristics. Observe the nature of creation and its attributes within the context of existence, and do not veil yourself from the Sun of Manifestation. Love every mirror in which you see its reflection, as it represents a name signifying Him. Conversely, anything that does not signify Him—if it is as insignificant as a speck of dust in the domain of a disbeliever—should be subject to denial.

On the Day of Resurrection, whatever belongs to Him Whom God shall make manifest will belong to God, and whatever belongs to something other than Him will belong to something other than God. Similarly in the Point of the Bayán, observe this same principle as was evident before its Manifestation in the Point of the Furqan (Qur’án), and before that in the Point of the Gospel, continuing until it culminates in the primal origin of creation. Similarly, the process of ascension from Him Whom God shall make manifest extends infinitely. Reflect and observe what you have witnessed in this Resurrection, and always proclaim: “There is nothing from God but God; indeed, we are all devoted to Him.”

Gate 11 (Prohibition of Excessive Punishment of Children by Teachers)

The Eleventh Gate of the Sixth Unity, concerning the prohibition of excessive punishment of children by their teachers.

The summary of this gate is that a teacher must not strike a child more than five light blows. Before the child reaches the age of five, striking them is absolutely prohibited. After five years of age, no more than five light blows are permitted, and even then, the blows should not be on bare skin but over clothing. If a teacher exceeds five blows or strikes bare skin, they are forbidden from approaching their spouse for nineteen days. Even if the act was unintentional, this prohibition applies. If the teacher is unmarried, they must pay nineteen mithqáls of gold to the one they struck.

God has permitted children to engage in playful activities during festival days with whatever is in their hands. Additionally, it is decreed that every soul is entitled to sit upon a chair or throne during such times. The time spent sitting on a chair, bed, or throne does not count toward their lifespan.

Explanation of this Gate: God does not, under any circumstances, desire any soul to be saddened, let alone harmed by physical punishment. It has been decreed that children under five years of age are to be disciplined only through verbal instruction, and no physical punishment is to be inflicted upon them. After the age of five, no more than five light strikes may be given, and even these must be through a barrier, such as clothing, rather than directly on the skin. Furthermore, physical discipline must not reflect the harsh practices common in this age.

If a teacher violates this decree, they are prohibited from marital relations for nineteen days. If the teacher is not married, they are required to pay nineteen mithqáls of gold as compensation for exceeding the bounds of God’s decree. This payment must be given to the soul that was struck. God desires that, in all circumstances, the people of the Bayán should sit upon thrones, chairs, or seats, for such time is not counted as part of their lifespan.

The purpose of these decrees is to ensure that no sorrow afflicts the soul from whom all are sustained by the ocean of His bounty. A soul, unable to comprehend the station of its teacher, is thus safeguarded. Similarly, in the Manifestation of the Furqan, the Sun of Reality was not recognized until forty years had passed. In the Point of the Bayán, recognition took twenty-five years. God alone knows what has been decreed for Him in this Dispensation.

During those days, His true joy is found, though all await Him. Yet, because the devotion of all is not sincere, sorrow inevitably reaches Him. Reflect on the Messenger of God: before the revelation of the Furqan, all bore witness to His beauty, perfection, and piety. But after the revelation of the Furqan, consider the things they said about Him, words that the pen is too ashamed to recount.

Likewise, consider the Point of the Bayán: the stations He held before His Manifestation were well known to those who recognized Him. Yet, after His appearance, despite the revelation of 500,000 verses across various subjects, some continue to utter words about Him that the pen cannot record out of shame.

However, if all were to act according to what God has commanded, no sorrow would afflict the Tree of Reality. For if no one were to grieve another, not even one soul among creation would bring sadness to another. If they abide by what all have been created for, no one would even approach anything less, as no bounty is greater than this, nor will there ever be.

Even though the days of joy are observed as the days before His Manifestation, His appearance will occur amidst the multitude of creation, who have always been and continue to be enraptured by His love. Yet, as today, people act in His name in ways they do and consent to matters as they are. “O servants of God, fear Him.”

Gate 12 (Divorce)

The Twelfth Gate of the Sixth Unity, concerning divorce, which is only permissible after the husband and wife endure a period of one year together, in the hope of reconciliation. If reconciliation does not occur, divorce is permitted. A man may remarry the same woman up to nineteen times, with no requirement of patience following a reunion except for a period of one month.

The summary of this Gate is once God unites two souls through the word of God, it is unworthy for matters less than the Tree of Love to cause separation. The union of souls is not to be undone except by dire necessity. If separation becomes unavoidable and is declared justly, they must endure a period of patience equaling one cycle of nineteen months as defined in the Bayán.

If, during this time, the attributes of love reappear and unity is restored, the separation is nullified. If not, separation becomes lawful, and they may part with a word that signifies this. Afterward, they may reunite up to a maximum of nineteen times. From the time of union until any potential reunion, a period of patience of nineteen days is required to purify them from the attributes of the fire.

After the cycle of nineteen is completed, reconciliation becomes permissible, and this continues until they reach the number one. Once they reach this point, further reconciliation is no longer allowed, as it would then fall under the rule of duality. In paradise, the law of duality does not exist and never will, for all are created from a single soul, and once the station of unity is complete, a new beginning must arise—not duality. Even if unity continues infinitely, it remains as one. However, if a single element is added to the number one, it becomes twenty, and a single addition to the soul of unity makes it dual. This is the secret of wisdom for those who wish to understand.

The purpose of this Gate is to observe the origin of the decree, so that on the Day of Manifestation, you may remain steadfast in His decree and not become veiled from Him. For example, today, you see that under the shadow of each decree, countless souls benefit from its blessings. Yet on the Day of Manifestation, all will become nothing before His Word unless they return to it. Otherwise, they will only receive what is within the bounds of potential grace. How challenging is the matter for one who remains veiled from the origin, and how easy it is for one who turns back to it! Blessed are the righteous on that great day.

Gate 13 (Doors in the House of the Point and the Houses of the Letters)

The Thirteenth Gate of the Sixth Unity, concerning the number of doors in the House of the Point, which may not exceed ninety-five, and the number of doors in the houses of the letters, which may not exceed five.

The summary of this Gate is that during the night when people awaken from the shock of the Day of Resurrection, they desire to draw nearer to God through the first unity. Though on that very day, the Day of Origin begins, and all return to nothingness, without the intermediary, the test becomes apparent. Everyone claims proximity to the Beloved and His satisfaction.

For this reason, it has been decreed that if they can, they should enter the chambers of the letters of unity, for those are the realms beyond which there is no paradise higher. It is decreed that the House of the Point may not have more than ninety-five doors so that it may serve as evidence that He has been and will always be the Mirror of God, both before and after, in which the Sun of Reality is manifest. The Letters of the Living are not permitted to exceed five doors, serving as a testament to their all-encompassing form in His dominion. This reflects what God has attributed to Himself, not worldly matters in which people take pride.

Those who emulate such attributes to the extent of their capacity are worthy of being regarded in their secondary reality. This continues until it culminates in the ultimate existence.

The purpose of this decree is for servants who enter the chambers of religion, on the Day of Resurrection—the Day of the Manifestation of the Point—will see the resurrection of these Letters, alongside other proofs and ranks, such as the Prophets, the Truthful, the Martyrs, and the Believers. If they were truthful in their faith before, their truthfulness will also be evident on that day before God and His Names.

For example, consider the Manifestation of the Messenger of God: initially, no one approached Him in faith or visited Him. Now, however, you see seventy thousand souls visiting each year. Yet today, during this period of universal testing, it is evident that it resembles the early days—none visit Him with sincerity. What you see now is motivated by pride and status, which is why their deeds are reduced to “scattered dust”—because they lack insight.

The same proof that established His prophethood in the early days of Islam is present today as a divine proof. How, then, is it that all remain veiled from it? Similarly, reflect on the Qur’án: at the time of its revelation, during the height of eloquence, its detractors spoke against it. Later, all believers who heard those detractors’ words became astonished, wondering how anyone could hear the Word of God and speak such things. All professed faith, adorned themselves with the Qur’án, and recited it fluently, yet they were tested—those same ones who spoke as they did.

The essence of Islam lies within these five divisions, from the Day of the Manifestation of the verses of God until today. If someone wished to count the pure believers, they could not be enumerated. Yet, these very souls, had they been present in those days, would have said the same things their predecessors said. And just as they were absent in those days, they are present today, witnessing the verses of God flow like an ocean from their source, but labeling them madness.

Meanwhile, they place themselves in the highest ranks, claiming understanding beyond others. This is the condition of people.

An Example from the Point and Its Traces: Even now, you see thousands lamenting for the Fifth Letter (a reference to Imám Husayn) and attributing their actions to him. Yet, the Word of the Fifth Letter was distinct from the Word of the Messenger of God, as it is not contained in the Qur’án in the same manner as its verses. And even if it were, it is no longer in the hands of the people.

How is it, then, that not a single soul can traverse the path while thousands act in His name, claiming righteousness? This is why all deeds are reduced to “scattered dust”—because each day is like that day of martyrdom. Had you been there, you would have heard what was said then, but even more sharply. Similarly, just as the stations of paradise have ascended, their stations of descent have also deepened.

This is why, in the night of testing, no true examination takes place; all voices shout, “I am! I am!” Their claims ascend to the throne. Yet, on the Day of Resurrection, when the time comes, they all fall into the first shock of the blast and does not progress to the second blast. The first blast is not an imagined event; it is real. For example, the same Letters (of the Living) who began the mission conveyed the message to every soul, and those who did not immediately believe fell into the first blast. This is because they were presented with the same proof upon which their religion was established, intending to make them recognize the proof of the Manifestation of the verses.

Despite all the grace and mercy bestowed, the Point, in its generosity, lowered itself to the station of the final Gate, hoping to save them from the first blast and enable them to bear the truth. Yet, the result bore no fruit, though the end of the Manifestation is, for the people of truth, one with its beginning.

This describes the condition of visitors today: though 1,270 years have passed since the mission began, no one has sought to meet God, the purpose for which all were created, as stated explicitly in the third verse of the first chapter of Ra‘d. This is because encountering the essence of the Eternal is impossible within existence. What is meant by “meeting God” in the Qur’án is encountering the Tree of Reality, where one sees nothing but the verses of the Qur’án in His words.

In their primal reality, this applies to Him, for no one else can reveal the verses of God in such a manner from the outset of the command—not even the Letters of the Living, nor all the names, metaphors, and attributes within creation, including the believers. The matter of “meeting God,” which is so emphasized in the Qur’án and declared the purpose of creation, has gone unrecognized by all. Yet, the graves of the dead, which have no relation to the Word of the Origin, are visited day and night by multitudes. This shows that all move without awareness, and their movements have always been without true understanding. For if they were conscious, they would not take a tradition whose authority is affirmed through the word of the Messenger, and whose prophethood is established by the proof revealed through Him. Day and night, they circumambulate around it or exert themselves in its study, while remaining veiled from the Source to which all things return and from which all are disseminated.

If you document, until the end of this Manifestation, what befalls the Letters of Unity from creation, you will realize how many claim love for these Letters and visit them, yet only a few are truthful among those below this station. Most act according to their own desires, not for the sake of God. Even if they imagine themselves acting for God, in the sight of God, they are acting for something other than Him.

They are not commanded to concern themselves with the physical resting places of these holy ones so that, on the Day of Resurrection, which is referred to as the “Return,” they might act with sincerity. If their devotion is genuine, how much effort would they spend to visit their physical resting places? Yet today, the Day of Resurrection, when they could attain the encounter with these souls, they fail to do so. Even when they attempt to do so, the effort seems to them as insurmountable as Mount Uhud, and they feel they are bestowing a favor upon the one they visit. In truth, they themselves would endure the toil of the journey and boast to others about visiting those graves.

Had they been sincere in their devotion, they would undoubtedly have been just as truthful during the lifetime of those souls. Yet in the darkest of nights, let them do what they are able, but ensure that the fruit they reap is such that their actions on the Day of Resurrection are not rendered void.

If someone visits the graves of the Letters in the Bayán but does not attain the meeting with their souls on the Day of Resurrection, all their actions will be nullified. Likewise, reflect upon the Qur’án, derive its ruling, and do not veil yourself from the Source. Do not act merely out of imitation or association, but with true understanding.

Do not act out of association or imitation, but act solely for God, even if you have no companions in doing so. Consider how, in the early days of Islam, for seven years, no one except Amír al-Mu’minín (’Alí) truly believed in the Messenger of God with pure sincerity. Those who later professed belief, if they were truly sincere, would not have deviated after the ascension of the Messenger. At that time, only three remained steadfast among His companions.

Always look to the essence of the matter, for faith is established by its essence. Those individuals, on that day in Medina, practiced all the ordinances of the Qur’án, yet the judgment of faith remained only for those three who adhered to what established the religion. Had they not adhered to it, they would have been merely practicing the ordinances of the Qur’án, as others did at the time, but without the essence of faith. Their actions would not have borne any true fruit. This is the essence of knowledge and action, and the essence of visiting the Point and the Letters of the Living in the subsequent Resurrection—if you are able to grasp it. In the night, you may attempt to act, but in the Day, you will see its fruits.

Imagine a gathering of a hundred people sitting together in friendship, yet the Letters of the Living are alone and unrecognized. On that day, you cannot truly visit them, and your past actions will be rendered void without your awareness. You may not even realize that your religion was established through their love, yet today you are veiled by secondary matters derived from the origin.

If you reflect on that day, you will see that you have no proof before God. The same proof that once established the unity of the Letters of the Living is the proof of that day. It is the same proof that was present in the Qur’án. Yet, failing to act with insight, you nullified your deeds without realizing it. Your soul is seized, you are cast into the fire, and it does not even occur to you that the Resurrection has been established and the Letters of Unity returned, and the divine decrees concerning creation, emanating from the Point, were carried out. Yet, because you were deluded by your own station, you remained veiled from all. This is why you must place your trust in God, ensuring you are not veiled from the origin of the command. For if the origin is affirmed, all other realities are established; but if it is lost, all becomes void.

There is no doubt that the distinction between humans and animals lies in the essence of knowledge. Knowledge, however, is only revealed through speech or writing. If you examine it closely, you will see endless degrees within the realm of knowledge. Yet all knowledge bears no fruit unless it pertains to God.

For instance, among non-Shi‘a Muslims, there are numerous scholars in every field. Yet, as a believer in the truth of Islam, you do not ascribe faith to them. How, then, could a just and perceptive person judge otherwise? True knowledge of God should not be regarded as speculative. It is knowledge of the Manifestation of the Divine in every Dispensation, borne by the proofs in His hands.

Without such knowledge, no one is truly a believer in God. From the time of Adam until today, all nations—regardless of their distance from truth—believed in God and their respective Messengers. Yet, because they did not enter the new Dispensation, their belief was rendered void. Had they possessed the essence of true knowledge, they would not have remained veiled from the Manifestation of God.

This is the meaning of the verse: “My Lord, why have You raised me blind while I was once seeing?” Today, you hear people claiming, “I was a believer before,” but this refers to spiritual insight, not physical sight. The answer given is: “Thus did Our signs come to you, but you ignored them; so today, you are forgotten.”

Without those very Letters of Unity in whom you previously believed, relying instead on the names you hold and the verses upon which your religion was once affirmed, but because you ignored it and remained veiled, you have now become blind. This blindness is not physical; for you see that everyone, with their physical eyes, can perceive the world. Animals, too, share this same external vision with humans. Rather, the intended meaning is the eye of the heart, by which one sees and recognizes their Beloved.

Today, understanding the Point of the Bayán may seem difficult to you. However, reflect upon the Point of the Furqán (the Qur’án). There is no doubt that the community of Jesus was entirely awaiting the Promised Ahmad, just as you awaited the appearance of the last of the Imáms. If you say not all were awaiting Him, know that even among the sects of Muslims today, not all hold certainty.

Though the Christian community was awaiting Him, when He appeared, none among them recognized Him. This is because the eyes of their hearts were unable to perceive and recognize their Beloved. Otherwise, if they had truly known Him, they would never have deviated from the word of Jesus. Instead, 1,270 years have passed since the mission of the Promised Ahmad, and the eyes of their hearts remain blind, unable to see.

Though their physical eyes perceive all things—indeed, their vision is so sharp that they can, with telescopes, observe distant lands and even details on the moon—they remain spiritually blind. Consider this carefully: 1,270 years from His mission, at the time of the first appearance of truth, the earth was filled with oppression and injustice, from the hidden realm of wisdom in the hearts to the physical realm of the earth.

The first appearance of the essence of faith was found in those souls who moved in search of truth. Their hearts were directed toward it, and they recognized the truth. In that land, none recognized the truth until after His appearance. Because those souls possessed the eye of God, the truth could not be comprehended except through His eye. For this reason, they did not recognize the appearance of their Beloved but affirmed His truth through His verses, even though they did not know that He was the promised one. Recognition of Him is only possible through His eye, which had not yet been created in them outwardly, though it existed within them inwardly.

This is why one person becomes receptive and sees, while another, blinded, turns away and cannot see. Consider the progression from the appearance of the Point of the Furqán to the ultimate station of faith. How is it that, in the plain of Karbala, one gives their life while another acts as they have heard? One sees, and one does not, each believing they act for God, but instead one comes against Him. If they knew they were acting against the truth, they would prefer death to committing such an act.

Step by step, this journey progresses through the stages of manifestation until it reaches the final appearance within the Shí‘a. As you observed, the companions of the Master of Martyrs (Imám Husayn) were wholly devoted, while others adhered to their own inclinations. This is the secret of unity from the beginning, culminating in the last manifestation, where those who were not receptive are negated in denial, while those who were receptive are affirmed in truth.

Not all among the receptive had the eyes of their hearts opened. Had it been so, they would not have deviated from His purpose after His ascension. His intent was to educate all for the rising of the Sun of Truth and to prepare them for meeting God on the Day of Resurrection. Yet, it reverted to the final stages of existence, where the lands of Islam and beyond were filled with believers in that same first unity. Now they all believed, in whatever station they occupied, that the truth was with them. However, among countless multitudes, only the Letters of Unity arose, rooted in their primordial and true nature, to seek the truth. Though all others exerted the utmost effort and piety, attaining the highest degrees of certainty, they failed to recognize the truth. Over 1,270 years, the celestial sphere revolved around them, yet the essence of all these manifestations was to prepare them for clarity in the Dispensation of the Bayán.

Perhaps, on the Day of the Manifestation of Truth, which is the fruit of the Bayán, they could, with the eye of God, recognize Him. Through the single eye of guidance, they might be guided, and with the eyes that point to God, they might perceive the manifestations of divine names and attributes.

The relationship of the Day of Resurrection to the preceding night is like the planting of a tree. The Day of Resurrection is the time to harvest its fruit, while before that time, it has not yet reached maturity. For instance, in the Dispensation of Jesus, the tree of the Gospel was planted, yet it did not reach perfection until the first mission of the Messenger of God. If it had matured earlier, the day of His mission would have come sooner—on the 26th of Rajab rather than the 27th.

The trees planted in the Gospel bore fruit over the 23 years of His appearance, during which divine revelation was present and God’s decrees unfolded. These rulings, rooted in the will of God, descended into existence. After the planting of the tree of the Qur’án, its perfection was reached 1,270 years later. If its maturity had come earlier, even by two hours on the night of the 5th of Jumádá al-Awwal, it would have manifested five minutes later.

This is because the tree of truth always observes from the heights of its own throne, gazing upon the trees it has planted in the hearts, souls, lives, and bodies of creation. As soon as the tree is seen and its fruit plucked, the initial appearance of unity begins. From behind the veil of proof, the statement “I was a hidden treasure; I loved to be known” was revealed, so that through it creation might come into existence, with the fruit being the recognition of Him.

This recognition, however, is deferred until the next Resurrection because the foundation of religion is the knowledge of God. Since the knowledge of God cannot be manifested except through what God has described of Himself through the tongue of His Messenger, recognition depends on perceiving the Manifestation during His appearance. This process continues until it culminates in the ultimate stages of existence.

The fruits of the tree of the Qur’án must manifest before the ascension of the tree of the Bayán. If they do not appear, it is evident that no fruits existed; otherwise, they would have been visible. The gatherers of this garden are the praising angels, who observe all creation. If they see the love of their Beloved on the tree of the garden, they gather it as a sign of guidance toward recognizing the purpose—not anything else.

Similarly, on the Day of the Manifestation of Him Whom God Shall Make Manifest, all those who believed in the Bayán and in His Letters of the Living represent the fruits of the Bayán. Yet, He does not accept that a barren tree should be counted among them. If, in the knowledge of God, such a tree is deemed worthy, it is granted a station appropriate to its capacity. Even so, all are sheltered beneath the Sun of Truth, which grants benefit and shelter to all who turn to it.

However, how many souls have sought refuge in God yet failed to recognize His guides, as if they had never sought shelter in God at all! Though all say the words, “I take refuge in God,” even those addressed by the revelation itself, their actions often contradict the spirit of those words. For instance, in the early days of Islam, people recited these words but failed to recognize Amír al-Mu’minín (’Alí).

It is not that the essence of refuge is in God, that one is not granted refuge except from the fire of recognition. Otherwise, every nation you see speaks this word in their own language, though their limits are apparent. Before every Manifestation, seeking refuge in God is seeking refuge in Him, and in every concealment, seeking refuge lies in the ordinances of that Manifestation, until the dawning of another radiance. At that time, the previous Manifestation and its ordinances do not grant refuge except through the next Manifestation and its ordinances. Always keep watch at the beginning of the Manifestation, for if you endure even a fraction of the ninth, you will attain renewal in that mentioned truth. Just as today, you say of those servants who enter Islam from among non-Muslims, this was the fruit of visiting the Letters of Unity during the subsequent Resurrection. If you are capable of perceiving this, then you will understand; and in this Resurrection, if you were truthful in your faith and sincerity. And God bestows His mercy upon whomever He wills, for God is the Possessor of great bounty.

Gate 14 (The Day of God - Naw-Ruz)

The fourteenth chapter of the sixth Unity, and God’s ruling at the time of the sun’s transition:

The summary of this chapter is that God has assigned one of the days among all days to Himself and has called it the “Day of God.” He has guaranteed that whoever recognizes the truth and sanctity of that Day and acts upon what God has commanded within it will be rewarded as if for the entirety of the year. A single pure gold coin spent on that day will be as if three hundred and sixty-one coins were spent in the path of God. The same applies to all acts and aspects of goodness, as decreed by the command of God. This day is when the sun transitions from the constellation of Pisces to Aries, whether it occurs during the night or the day. It is worthy that at the very least number of unity, no blessings or favors are excluded, and above it lies the point of refuge. During this time, whatever anyone is capable of, God’s permission has been and remains granted. For other days outside this Day, in the Bayán, such permissions for delights and multiple favors were not given simultaneously. This is so that the truth of the matter becomes complete before the soul. Similarly, in the banquet of the Beloved, each blessing becomes available, but the highest of them prevails. Likewise, in the regular cycle of day and night, one enjoys a single blessing in one gathering, while the multiplicity of favors and blessings is divided across different gatherings. This approach is closer to piety in the sight of God.

Permission has been granted to recite this verse in the night, corresponding to the total number of days in the year: “God bears witness that there is no God but Him, the Sovereign, the Sustainer.” During the day, one may recite the verse: “God bears witness that there is no God but Him, the Mighty, the Beloved,” or the verse of “God bears witness” that contains the mention of divine power, which is more excellent for the reciters in the sight of God.

This Day is the Day of the Point, and eighteen days following it correspond to the Days of the Letters of the Living. These are more exalted than the eighteen months, where each day is attributed to one of the Letters. The ordinances of all things are thus connected to these existential realities, which serve as witnesses to the unity of God. In outward terms, the mention of the Prophet and His Successor does not occur in this cycle, and the term “believers” applies only until the Day of Resurrection. On that Day, the tree of reality mentions everyone by whatever name it wills, and no one knows it except Him who commands.

In the first unity, fasting is not permissible; rather, entering the gates of unity and Paradise is obligatory. All these Manifestations exist so that on the Day of Him Whom God shall make manifest—which is the first Day, His Day—He may guide, and His likeness is like the sun in the daytime.

It was not that this Manifestation would resemble another, for such a Day has passed, and the one for whom this Day was created was in sorrow. Yet this Day has become exalted in relation to Him, and on the Day of Resurrection, every thing shall appear in the form of a human being—even the minutes, hours, nights, days, months, and years, and beyond that. Until it reaches the horizons of the eternal signs and the ancient Manifestations, at which point it transcends the mention of created limits. God has ever been knowing and ancient, and God has ever been sovereign and powerful.

Gate 15 (Stand and Sit in Reverence of He Whom God Shall Make Manifest)

The fifteenth chapter of the sixth Unity concerns the command of God that, upon hearing the name of Him Whom God shall make manifest, the title of “The Standing One,” one should rise from one’s place. The decree also mandates the punishment of those who grieve Him on the surface of the earth, as much as is possible.

The summary of this chapter is that God has permitted all people that, upon hearing the mention of Him Whom God shall make manifest with this name, every soul should rise from its place and then sit down in reverence to Him as commanded in the Book of God and in exaltation of Him as decreed by the Primal Point. This is so that, on the Day of His Manifestation, no one exhibits arrogance in His presence. All hidden deeds exist for the Day of Witness, so that if someone, throughout their entire life, rises upon hearing His mention but fails to do so an hour before their soul is taken—whether they hear of His appearance, receive His Book stating “I am He,” or He personally meets them and declares “I am He,” presenting proofs and verses upon which His religion is founded—and yet they do not submit to the Revealer of the Qur’an or prostrate before the Sender of the Bayán, then all their hidden deeds are rendered void, as if they had done nothing.

Conversely, its fruit is granted to him, and if He wills, He forgives him, provided love is witnessed in the days of His concealment. Yet true love cannot deviate from the good pleasure of its Beloved. Consider this with utmost care: it is inevitable that you will meet Him, for the sake of whose name you show such reverence and act accordingly. But for the reality signified by that name, you fail to do what you do for the name, even though, if you knew, you would act. Yet you deceive yourselves. As in the Manifestation of the Messenger of God, all awaited Him, but when He appeared, you heard what they did to Him. And yet, if they had seen Him in their dreams, they would have boasted about it.

Likewise, in the Manifestation of the Primal Point, everyone rose for His name, offering supplications day and night for His appearance. If they had seen Him in their dreams, they would have gloried in that dream. But now, when He has appeared with the most sublime proof by which their religion stands firm, and countless are those awaiting His manifestation, they sit comfortably in their homes after hearing His verses. Meanwhile, He is now in this Mount of Máku, alone.

O people of the Bayán, reflect on yourselves, so that this does not happen: that you cry for Him night and day and rise for His name, but when the Day of reaping the fruit arrives—where the rising for the name should lead to the path toward the reality signified by it—you remain veiled. Recall the conduct of those awaiting the Messenger of God and what they did to Him. Do not say they were not within the religion. Today you claim they were not within the religion, but at that time, among themselves, they considered themselves at the highest degree of virtue and practice of their faith.

They did not perceive any falsehood in themselves, just as you see today that all act according to the highest degree of virtue and religion, and no thought of falsehood crosses their minds. Yet you will hear what has befallen the Primal Point, for the events of the Resurrection are such that they should all be recorded and written down, so that perhaps in the next Resurrection they may be guided.

You will perceive Him Whom God shall make manifest. If you resolve, O people of the Bayán, never to accept for anyone what you do not accept for yourselves, and not to make truth appear as falsehood or falsehood as truth, for it is pure truth. If you do not take refuge under His shade, your religion will turn to falsehood, and sorrow may come upon it. All the deeds you have performed since the Day of the Manifestation of the Primal Point until that day will become void. Rely upon God, so that you do not deviate from this thread and perhaps attain your purpose. Do not bring sorrow in the days of His concealment, and in the days of His Manifestation, where He makes all known to themselves through His verses and His words. Yet they do not attain certainty about Him and fail to recognize Him, thus remaining veiled.

There is no excuse for one who does not attain certainty in Him after hearing these verses. This is My path, through which all enter Paradise, while those veiled from it enter the Fire. No Paradise greater than this has been created; rather, it transcends description as Paradise, for it is above such characterization. Paradise is created by His command, and if you wish to witness Paradise, look to the beginning of the religion of Islam, where whoever entered it entered Paradise.

Otherwise, they were in the Fire, and the levels of Paradise were detailed, degree by degree, so that you may observe each member of the Household. In the manifestation of each, their companions were companions of Ridván and Paradise, while those who turned away from them were in the Fire. This continued until the last of the Doors, when the specific text (explicit guidance) ceased. Whoever aligned with the will of God and the will of the Household was in Paradise, and whoever deviated by even a hair’s breadth was in the Fire.

With the Manifestation of the Name “The Inmost Hidden,” observe how Paradise was created and how those who did not recognize Him and did not know His truth were judged beneath Paradise. Then examine the origin of Paradise as explained in the Bayán, and distinguish the followers from the deviators up until the manifestation of Him Whom God shall make manifest. Judge the Paradise and Fire by witnessing them clearly, for this is the purpose of what was revealed in the Qur’an regarding Paradise and Fire. Seek refuge at all times from the Fire caused by lack of faith, for this is the very cause of the next Fire. Similarly, faith itself is the cause of the Most Great Ridván, wherein is created everything that the servant loves, free from sorrow. And whatever the servant does not desire, the knowledge thereof is with God, who creates whatever He wills by His command. Indeed, He has power over all things.

Gate 16 (Prohibition of Non-Obligatory Travel)

The sixteenth chapter of the sixth Unity concerns the prohibition of travel for anyone unless they intend the House of God or the House of the Point, provided they have the means. Or, if they intend to engage in trade, visit the Letters of the Living, provided they can do so with ease and comfort, or to assist someone in the path of God. It is forbidden to compel anyone to travel or to enter another’s house without permission, or to expel someone from their home without their consent. If one does so, their spouse is forbidden to them for nineteen months. Likewise, it is forbidden for anyone to transgress…

If someone transgresses this ruling and does not act upon it, the Witnesses of the Bayán must take from them ninety-five mithqáls of gold, without exception. If someone attempts to compel another against their will, it is obligatory for anyone who is aware or becomes informed of it to intervene and prevent it. If they know and do not act, their spouse is forbidden to them for nineteen days. After the expiration of these nineteen days, it will not be lawful for them unless they provide nineteen mithqáls of gold if able, or, if not, the equivalent in silver. If they cannot afford silver, they must seek forgiveness from God nineteen times until they can afford to give it. The funds should be directed to the Witnesses of the Bayán, who will distribute them according to the guidance of the Most High to the poor and needy among the people of faith and the Book, each according to their rank.

No one should undertake a journey except for obligatory travel, such as pilgrimage or presenting themselves before the Point. If they wish to visit or engage in trade, they must not prolong their journey unnecessarily. Should they choose to extend it, they must resolve any matters pertaining to their intrinsic obligations and should not extend their journey beyond thirty-eight months, except for those trading by sea, who are allowed up to ninety-five months. It is not permissible to exceed this duration. If someone surpasses these limits, they must provide two hundred and forty mithqáls of gold, or, if unable, two hundred and forty mithqáls of silver.

The summary of this chapter is that travel is permitted toward the House and the Seat of the Point if one has the means, as well as for visiting the Seats of the Living, engaging in trade, or assisting another person if they so desire. Beyond these purposes, no permission for travel is given. In trade, if what was created for them is present with them, there is no harm; otherwise, exceeding these limits is not permitted.

Permission is not granted for travel by land exceeding two years unless the purpose aligns precisely with what has been specified. In such a case, God’s permission applies. For travel by sea, permission is not granted for more than five years. The reckoning begins from the day of departure from one’s home until the day of return. If someone exceeds these limits, and if they are capable, they must provide two hundred and two mithqáls of gold, or, if unable, the equivalent amount in silver, as prescribed. This is one of the bounds set by God.

The purpose of this ruling is that on the Day of the Manifestation of Him Whom God shall make manifest, upon hearing of Him, one may travel to Him, prioritizing this above what is mentioned in this chapter. This is because the entirety of the Bayán exists for Him, and this chapter is but one among the chapters of the Manifestation of the previous religion. If it is not renewed in the subsequent Manifestation, it does not constitute a ruling of faith. Travel is not permissible without adequate means for comfort and ease, except on the Day of Resurrection, when it becomes obligatory—even if it be on foot—since everything was created for Him. How could one separate themselves from the fruit of existence if they observe the creation of their own being?

It is also decreed that anyone who enters another’s house without permission or compels someone to take even a single step on a journey against their will, or expels someone from their home without consent, shall not be allowed to marry for nineteen months. If someone transgresses this ruling, the Witnesses of the Bayán are obligated to impose a penalty of ninety-five mithqáls of gold to resolve the transgression.

Any soul who becomes aware of someone compelling another must intervene to prevent it. If they knowingly ignore this obligation, they are forbidden from marrying for nineteen days. After the completion of this period, they must provide nineteen mithqáls of gold if capable; otherwise, the equivalent amount in silver. If neither is possible, they should seek forgiveness from God nineteen times, after which marriage becomes lawful for them. After obtaining the means for one or the other, they are obligated to direct the funds to the Witnesses of the Bayán, who will distribute them to those in need. If they deem it necessary, they may allocate it to themselves; otherwise, it should go to the rightful recipients among the believers in need, wherever they may be. This practice is praiseworthy.

The purpose of this is to ensure that no one imposes undue hardship or injustice upon another soul, thereby cultivating a universal habit that prevents sorrow from befalling the intended purpose of the Day of His Manifestation. If not for Him, no ruling would apply to any soul with merit. Indeed, it is through the ocean of His bounty that all emerge from the realm of obligation, for most people incline toward negligence. After receiving a directive, they do not accept the command of God. Yet God remains, in all circumstances, independent of His creation, desiring that all ascend with utmost love in His paradises.

No soul should cause another even the slightest sorrow, so that all may rest in His cradle of safety and security until the Day of Resurrection, which is the first Day of the Manifestation of Him Whom God shall make manifest. God has never sent any prophet nor revealed any book without obtaining a covenant from all regarding faith in the next Manifestation and the subsequent Book. This is because His grace has neither cessation nor limitation.

In travel, it has been forbidden to stop at unnecessary stations. The closer and lighter the stages are in the sight of God, the more beloved they become. If a stage that could be traversed in one day is extended to two, God will double the sustenance of the traveler. However, if an animal suffers hardship at a station, it invokes retribution from God.

The owner must, in all circumstances, consider the limits of each animal, ensuring that, after its arrival, they do not impose a burden greater than what the animal can bear. Any benefit derived from it will not yield fruit for its owner if it surpasses the animal’s endurance. In travel, one must always prioritize the condition of the weakest and avoid anything that causes excessive burden or hardship, except for journeys aligned with spiritual ease and joy as determined by God’s decrees.

Caring for pedestrians is always praiseworthy. If one allows another to ride a step in the path of God’s good pleasure, the reward of a pilgrimage is recorded in their book of deeds. What virtue is greater than this for someone striving in God’s way? Should all travel be transformed into paths of ease and joy, it becomes a portion of Ridván itself. The previous rulings on burdens and hardships arose due to the general veil of self-interest, where partial benefits imposed suffering upon oneself and others. However, if these journeys were aligned with ease and joy, such rulings would not apply.

The travels of the Arabs today bear witness to those prior decrees. This cycle progresses step by step until no one can travel more than a farsakh (approximately three miles). God protects whom He wills in their paths by His permission, for He is a guardian over all things.

Gate 17 (Cleanliness and Refinement Do Not Effect Purity)

The seventeenth chapter of the sixth Unity addresses the purity of what is expelled from mice and the absence of an obligation to avoid it, as well as similar rulings concerning creatures that fly at night, such as those called “bābīl.”

The summary of this chapter is that what had become burdensome for all believers—such as the impurity of what is expelled from mice or nocturnal flying creatures and the like—is now without harm.

Cleanliness and refinement have always been beloved and remain so, without negating purity. In all circumstances, look toward the Purifier, so you do not remain veiled from the Origin. On the Day of the Manifestation of Him Whom God shall make manifest, do not mention purity in a manner beneath His station, for He is above such matters. His words themselves are purifying, and in every condition, He abides in places of purity and sanctity. From the Day without beginning to the Day without end, He has been and will remain in the heaven of purity and the earth of refinement. Nothing can alter Him. His lineage to Adam, as well as His mothers, have been among the chosen of creation and the abode of purity and sanctity. Blessed is the one who attains His presence on the Day of Resurrection with purity from Him, for that is the supreme bounty.

Gate 18 (Required Consent to View Another’s Books)

The eighteenth chapter of the sixth Unity concerns the prohibition against anyone looking into the books of another unless they are learned and have obtained permission or are certain of the owner’s consent.

The summary of this chapter is that no one is permitted to look into another’s book under any circumstances—whether sealed or unsealed, whether scientific books, accounts, or personal writings—except when they are sure of the owner’s consent or when permission is explicitly granted. In such cases, it becomes lawful. This prohibition exists so that all may clothe themselves in the garment of modesty. If you attain the Day of Resurrection and the Tree of the Desired One, conduct yourself in a manner that aligns with paths of modesty. God safeguards whomever He wills among His servants from what He does not love, for He is the Guardian over all things.

Gate 19 (Every Soul Must Respond to Written or Oral Communication)

The nineteenth chapter of the sixth Unity concerns the obligation of every soul to respond when written to or when asked about themselves.

The summary of this chapter is that in this Manifestation, it has become obligatory that if someone writes to another, the recipient must reply. It is not required for the response to be in their own handwriting but can be through someone they appoint. Similarly, if someone asks a question, it is incumbent upon the listener to respond in a way that provides clarity. This is so that on the Day of the Manifestation of God, no one remains veiled from the Supreme Luminary when He proclaims the words of God, “Am I not your Lord?” and all respond, “Yes!” For the obligation of responding is ordained here but extends to the furthest reaches of existence.

Undoubtedly, on the Day of Resurrection, His Books will be revealed to all. No one should become veiled from the response to their Beloved due to their own veiling. By answering, the essence of their being is created: in the particles of their hearts, acknowledgment of God’s oneness; in the particles of their spirits, acknowledgment of prophethood; in the particles of their selves, acknowledgment of guardianship; and in the particles of their bodies, acknowledgment of servitude. In every Manifestation, those who respond are distinguished from the silent.

In the previous Manifestation, where all were lovers, it was as if anyone in Islam could simply recite the two declarations of faith, without which acknowledgment of the Qur’anic ordinances and guardianship would not be conceived. But in the subsequent Manifestation, the truthful will be distinguished from the less truthful through their responses. A discerning servant is one who responds to the Truth in all worlds and stations, whether through writing, speech, or action, the latter being the strongest.

From the blessings of such responses, every soul is commanded to answer one another. Even if a child cries, it becomes obligatory to respond to them, addressing their need. Similarly, if someone’s state speaks for them, even without words, their unspoken plea must also be answered.

It is incumbent upon those who possess insight to respond to such needs. Similarly, if the gatherings or circumstances of a place necessitate a response through other manifestations or expressions that the discerning soul perceives, it is obligatory to respond. This is so that no soul, in any situation, observes a cause of sorrow. Perhaps on the Day of Resurrection, when the eyes of hearts fail to recognize their Beloved and Desired One except through the will of God, they may not encounter sorrow unexpectedly. This could happen when their foundation of faith is suddenly removed, and they remain veiled from the conditions and realities that stem from faith. Such has been the case in every Manifestation for those who remain veiled. But God guides whom He wills by His grace, for He encompasses all things.

Vahid 7

The first chapter of the seventh Unity concerns the renewal of books every two hundred and two years and the disposal or use of prior writings.

The summary of this chapter is that in every Manifestation, God desires all things to be renewed. Thus, He has commanded that every soul renew its books once every two hundred and two years. This can be done by immersing them in fresh water or obliterating them personally, so that the gaze of any servant does not fall upon writings that cause sorrow or repulsion. This is so that on the Day of Resurrection, the tree of reality may not witness sorrow upon the form of what is not beloved. Perhaps the soul, too, will not dwell under the shadow of that which is not beloved. Every sorrowful thing written is overseen by seventy thousand angels, both at the time of its writing and at its erasure, ensuring its protection.

If you consider today, you will see on the earth how many souls preserve even a single letter of the Qur’an—so many that they cannot be counted. Every word inscribed in the form of the beloved is…