32. Part Two — 12

1Comprehend thou the subject of "return;" how clearly it is revealed in the Koran; yet no one hath understood until the present day. What wilt thou say? If thou sayest that His Holiness was the return of the former Prophets, as is indicated by the verse, His companions must likewise be the return of the bygone companions, for the return of the former servants is also clearly shown in the mentioned verses. If they deny this, they have contradicted the text of the Book, which is the mightiest proof. Therefore in the same manner understand the fact concerning "return," "resurrection," and "revival" in the days of the appearance of the Divine Manifestations, so that thou mayest behold with the outward eye, the return of the Holy Souls in pure and brilliant bodies; and sanctify and purify the dusts of ignorance and darkened self by the water of mercy from the Knowledge of the Merciful, that peradventure thou mayest distinguish and determine the highway of the morn of Truth from the night of error, through the shining lamp, Divine power and eternal guidance.

2Furthermore, it is evident to your Honor that the Custodians of the Trust of the Unity appear in the temporal worlds with a new Command and a new Cause. As these Birds of the Eternal Throne descend from the Heaven of the Divine Will, and all of them arise in the Supreme, Irresistible Command, therefore they are declared as one person and one essence. For they all drink from the chalice of the Divine love and partake of the fruits of the tree of Oneness. These Manifestations of the True One have two stations. One is the station of pure abstraction and the essence of singleness. In this station, if thou dost name and designate all of them by one name and office, it is not amiss. As it is said, "We make no distinction at all between His Messengers" (K. S. 2). For all of them summon the people to the Divine Unity and announce the Kawther of Infinite Bounty and Grace. All are dignified with the robe of Prophethood and honored by the mantle of glory. Therefore it is said by the "Point of the Koran," "I am all the prophets." Likewise He says "I am the first Adam, Noah, Moses and Jesus." The same statement hath been made by the Ali'ite Countenance. Similar sayings indicating the unity of these Points of Oneness have appeared from the sources of the eternal utterances and treasuries of the Knowledge-pearls; as recorded in the Books.

3These Countenances are the Points of the Command and the Dawning-places of the Decree. The Command is sanctified from the veils of plurality and contingency of number. Thus it is said, " We have but one Command." Therefore as the Command is one, the Manifestations of the Command are also necessarily one. Likewise the Imams of religion and Lights of Assurance have said, " Our first is Mohammed, our last is Mohammed, and our middle is Mohammed."

4To resume: It is evident and certain to your Honor that all the Prophets are the Temples of the Command of God, who have appeared in different garments, and if thou lookest with an attentive eye thou wilt find all of them dwelling in one Rizwan, soaring in one sky, seated upon one carpet, speaking one speech and enjoining one Command. This is the Unity of those Essences of Existence and illimitable and inseparable Suns. Consequently if one of these Holy Manifestations say, "I am the return of all the Prophets," it is true. Likewise in every subsequent Manifestation, the return of the former Manifestation is realized. As the return of Prophets is proven consistent and in conformity with verses and traditions, the return of the holy ones is also certain and accomplished. This return is too clear for need of proof and argument. For instance, consider that among the Prophets was Noah. When He was appointed to Prophethood and arose in the Cause with Divine mission, those who believed in Him and acknowledged His command were indeed honored with new life, and a new spirit and life became true of them. For previous to believing in God and submitting to the Manifestation of Himself, they had the greatest attachment to temporal effects and properties, such as wife, children, food, drink and the like, to such an extent that they spent night and day in seeking vanities and means of enjoyment, and exerted themselves in procuring transient possessions. Aside from these things, before arriving at the sea of faith, they were so firm and rooted in the limitations of their fathers and forefathers, and in following their ceremonies and laws, that if sentenced to death, they would rather submit than allow the change of a single letter of the habitual customs which prevailed among the multitude. For the people have cried, "Verily, we found our fathers practising a religion and we are guided in their foot-steps" (K. S. 43).