12. Part One — 11

1Likewise consider the verse of "Kiblah." After the Hegira of the Sun of Mohammedic Prophethood from the Day-spring of Bat'ha (Mecca) to Yathrib (Medina), He (Mohammed) turned toward Jerusalem at the time of prayer, until the Jews spake some unseemly words which are not fit to be mentioned in this place and will lead to prolongation. To be brief, Mohammed greatly distressed, was gazing toward the sky with the eye of reflection and perplexity. Then Gabriel descended and chanted the following verse: "We have seen thee turn thy face toward heaven, but we will cause thee to turn thyself toward a Kiblah which will please thee" (K. S. 2). Another day he was engaged in the mid-day prayer with a number of his followers. They had performed the first two rak'ats (prostrations), when Gabriel descended and said: "Turn therefore thy face toward the Sacred Mosque (at Mecca)" (K. S. 2). During the prayer, His Holiness, turning away from Jerusalem, faced Ca'aba. Instantly such an agitation and excitement arose among the companions that a number of them discontinued the prayer and left Him.

2This test was only for the trial of the servants; otherwise that Ideal King need not have changed the Kiblah but would have appointed Jerusalem even in that age, without stripping it of this robe of acceptance. For the command of the Kiblah was not changed at the time of most of the Prophets appointed after Moses, such as David, Jesus and other great Prophets who came in the interval between them. All these Messengers, on the part of the Lord of the creatures, commanded people to turn toward that direction. Moreover all lands bear the same relation to that Ideal King, except that land which He selects for some especial thing at the appearance of His Manifestations. As it is said: "Unto God belongeth the east and the west, therefore whithersoever you turn yourselves to pray, there is the Face of God" (K. S. 2). Notwithstanding the verity of these facts, why was it changed, causing complaint and lamentation among the servants and excitement and agitation among the companions? Yea, such things which cause dread to people, only happen that all may be tested by the touchstone of God and that the truthful may be separated and distinguished from the untruthful. Therefore after the dissension of the people, He said: "We appointed the Kiblah toward which thou didst formerly pray, only that We might know him who followeth the Messenger from him who turneth on his heel" (K. S. 2). The purport of this verse is that He changed and abolished the Kiblah which was Jerusalem, to see who would follow Him and who would turn upon his heel, that is, would disobey, reject and discontinue the prayer and run away "like timorous asses fleeing from a lion" (K. S. 74).

3Were ye to reflect a little, ye would find doors of significances and explanations opened in this subject and statement, and behold all the knowledge and the mysteries thereof without veils. These things are only for the purpose of training and delivering the souls from the cage of self and desire, for that Ideal King in Himself hath forever been independent of the knowing of the beings, and in His Identity will ever be exalted above the adoration of contingent things. A single breeze of His Affluence honors all the world with the robes of wealth, and a mere drop of the sea of His Generosity favors all the existence with Eternal Life. But as the purpose is to distinguish between truth and falsehood, sun and shadow, therefore at every instant tests sent from the presence of the Lord of Might pour down like copious rain. Were people to ponder a little over the former Prophets and their manifestation, the matter would become so easy to them that they will not be veiled by reason of deeds and words which are contrary to their egotism and desire. They will burn every veil with the fire of the Sadrat of Knowledge and rest upon the throne of quiescence and composure. For example, Moses the Son of Amran, one of the great Prophets and the possessor of a Book, one day in the earlier part of His Dispensation, before His Mission, was passing through the market. Two men were striving with each other, one of whom begged help from Moses. His Holiness assisting him, killed his opponent, as recorded in the Book. To speak of this in detail would delay and defer our subject. This report was published throughout the city and fear fell upon His Holiness, according to the text of the Book. Finally He received the message: "O Moses, verily, the magistrates are deliberating concerning thee, to put thee to death" (K. S. 28); whereupon He left the city and remained in the service of Shoeb (Jeth-ro) in Midian. Upon His return He arrived at the" Blessed Valley "the wilderness of Sinai where He witnessed the manifested Light of the King of Unity from the Tree "which is neither of the east nor of the west" (Koran). He heard the soul-cheering Spiritual Voice from the enkindled Fire of Divinity and was appointed to guide the Pharaohic souls; to deliver the people from the valley of egotism and desire and lead them to the heart-rejoicing plains of spirit and guidance; to conduct all in the creation from the perplexity of remoteness to the abode of the Peace of Nearness, through the Salsabile of Severance. When He entered the house of Pharaoh and delivered that for which He was appointed, Pharaoh loosed his tongue in abuse, saying: "Art thou not he who committed murder and became an infidel?" This was spoken by the Lord of Glory as having been said by Pharaoh to Moses: "Yet hast thou done thy deed which thou hast done and thou art a faithless person. He said: I did it indeed and I was one of those who erred: wherefore I fled from you because I feared you: but my Lord hath bestowed command upon me and hath appointed me one of His Messengers" (K. S. 26).