Responses to questions of Manikchi Sahib from a Tablet to Mirza Abu'l-Fadl.
In regard to what thou hast written concerning his honour the learned Sahib, upon him be the grace of God, his state of mind and disposition are clear and evident, as is further attested by that which he hath sent. Now, as to his questions, it was not deemed advisable to refer and reply to each one individually, for the response would have run counter to wisdom and been incompatible with that which is current amongst men. Even so, in that which was revealed in his honour from the heaven of divine favour, answers were provided in a language of marvellous concision and clarity. But it appeareth that he hath failed to consider the matter closely, for otherwise he would have readily admitted that not a single point was omitted, and would have exclaimed: "This is naught but a clear and conclusive utterance!" His questions were the following. (3:1)

First: "The Prophets of Mahabad, together with Zoroaster, were twenty-eight in number. Each one of them sought to exalt, rather than abrogate, the faith and religion of the others. Each one that appeared bore witness to the truth and veracity of the former law and religion and breathed no word about abolishing them. Each declared: 'We are the bearers of a Revelation from God, which We deliver unto His servants.' Some of the Hindu Prophets, however, have declared: 'We are God Himself, and it is incumbent upon the entire creation to bear allegiance unto Us. Whensoever conflict and dissension appear amongst men, We arise to quench it.' Each one that appeared announced: 'I am the same One that appeared in the beginning.' The latter Prophets such as David, Abraham, Moses and Jesus confirmed the truth of the Prophets gone before them, but said: 'Such was the law in the past, but in this day the law is that which I proclaim.' The Arabian Prophet, however, hath said: 'Through My appearance every law hath proven to be unsound and no law holdeth but Mine.' Which of these creeds is acceptable and which of these leaders is to be preferred?" (3:2)

It should first be noted that in one sense the stations of the Prophets of God differ one from another. For instance, consider Moses. He brought forth a Book and established ordinances, whilst a number of the Prophets and Messengers who arose after Him were charged with the promulgation of His laws, insofar as they remained consonant with the needs of the age. The books and chronicles annexed to the Torah bear eloquent testimony to this truth. (3:3)

Regarding the statement ascribed to the Author of the Qur'an: "Through My appearance every law and religion hath proven to be unsound and no law holdeth but Mine", no such words were ever uttered by that Source and Fount of divine wisdom. Nay rather, He confirmed that which had been sent down before from the empyrean of the Divine Will unto the Prophets and Messengers of God. He saith, exalted be His utterance: "Alif. Lam. Mim. God! There is no God but Him, the Living, the Ever-Abiding. He it is Who hath sent down to Thee the Book through the power of truth, confirming those which preceded it. He revealed aforetime the Torah and the Evangel as a guidance unto men, and He hath now revealed the Qur'an..." He, moreover, hath asserted that all the Prophets have proceeded from God and have returned unto Him. Viewed in this light, they are all as one and the same Being, inasmuch as they have not uttered a word, brought a message, or revealed a cause, of their own accord. Nay, all that they have said hath proceeded from the one true God, exalted be His glory. They have all summoned men unto the Supreme Horizon and imparted the tidings of eternal life. Thus the diverse statements recounted by his honour the Sahib are to be seen as concordant letters, that is, letters that form a single word. (3:4)

Concerning the question: "Which of these creeds is acceptable and which of these leaders is to be preferred?", this is the station wherein the following blessed words shine resplendent as the sun: "No distinction do We make between any of His Messengers", while the verse "Some of the Apostles We have caused to excel the others" pertaineth to the other station of which We have already made mention. Indeed, the answer to all that his honour the Sahib hath asked lieth enshrined within this all-embracing, this weighty and incomparable utterance, hallowed and exalted be His word: "As to thy question concerning the heavenly Scriptures: The All-Knowing Physician hath His finger on the pulse of mankind. He perceiveth the disease, and prescribeth, in His unerring wisdom, the remedy. Every age hath its own problem, and every soul its particular aspiration. The remedy the world needeth in its present-day afflictions can never be the same as that which a subsequent age may require. Be anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements." Every fair-minded soul will testify that these words are to be viewed as a mirror of the knowledge of God, wherein all that hath been inquired is clearly and conspicuously reflected. Blessed is he who hath been endowed with seeing eyes by God, the All-Knowing, the All-Wise. (3:5)

Another question raised by the distinguished Sahib is the following: "There are four schools of thought in the world. One school affirmeth that all the visible worlds, from atoms to suns, constitute God Himself and that naught can be seen but Him. Another school claimeth that God is that Essence that must of necessity exist, that His Messengers are the intermediaries between Him and His creatures, and that their mission is to lead humanity unto Him. Yet another school holdeth that the stars were created by the Necessary Being, whilst all other things are their effect and outcome. These things continually appear and disappear, even as the minute creatures that are generated in a pool of water. A further school maintaineth that the Necessary Being hath fashioned Nature through whose effect and agency all things, from atoms to suns, appear and disappear without beginning or end. What need then for an account or reckoning? As the grass groweth with the coming of the rain and vanisheth thereafter, so it is with all things. If the Prophets and the kings have instituted laws and ordinances, the proponents of this school argue, this hath merely been for the sake of preserving the civil order and regulating human society. The Prophets and the kings, however, have acted in different ways: the former have said 'God hath spoken thus' that the people might submit and obey, whilst the latter have resorted to the sword and the cannon. Which of these four schools is approved in the sight of God?" (3:6)

The answer to all this falleth under the purview of the first utterance that hath streamed forth from the tongue of the All-Merciful. By God! It embraceth and comprehendeth all that hath been mentioned. He saith: "Be anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements". For in this day He Who is the Lord of Revelation hath appeared and He Who spoke on Sinai is calling aloud. Whatsoever He may ordain is the surest foundation for the mansions reared in the cities of human knowledge and wisdom. Whoso holdeth fast unto it will be reckoned in the eyes of the Almighty among them that are endued with insight. (3:7)

These sublime words have streamed forth from the Pen of the Most High. He saith, exalted be His glory: "This is the day of vision, for the countenance of God is shining resplendent above the horizon of Manifestation. This is the day of hearing, for the call of God hath been raised. It behoveth everyone in this day to uphold and proclaim that which hath been revealed by Him Who is the Author of all scripture, the Dayspring of revelation, the Fount of knowledge and the Source of divine wisdom." It is thus clear and evident that the reply to his question hath been revealed in the kingdom of utterance by Him Who is the Exponent of the knowledge of the All-Merciful. Happy are they that understand! (3:8)

As to the four schools mentioned above, it is clear and evident that the second standeth closer to righteousness. For the Apostles and Messengers of God have ever been the channels of His abounding grace, and whatsoever man hath received from God hath been through the intermediary of those Embodiments of holiness and Essences of detachment, those Repositories of His knowledge and Exponents of His Cause. One can, however, provide a justification for the tenets of the other schools, for in a sense all things have ever been and shall ever remain the manifestations of the names and attributes of God. (3:9)

As to the Sahib's reference to the kings, they are indeed the manifestations of the name of God "the Almighty" and the revealers of His name "the All-Powerful". The vesture that beseemeth their glorious temples is justice. Should they become adorned therewith, mankind will partake of perfect tranquillity and infinite blessings. (3:10)

Whoso hath quaffed of the wine of divine knowledge will indeed be able to answer such questions with clear and perspicuous proofs from the world without and with manifest and luminous evidences from the world within. A different Cause, however, hath appeared in this day and a different discourse is required. Indeed, with the inception of the year nine the time for questions and answers came to an end. Thus He, hallowed and magnified be His name, saith: "This is not the day for any man to question his Lord. When thou hearest the call of God voiced by Him Who is the Dayspring of grandeur, cry out: 'Here am I, O Lord of all names! Here am I, O Maker of the heavens! I testify that Thou hast revealed Thyself and hast revealed whatsoever Thou didst desire at Thine Own behest. Thou, in truth, art the Lord of strength and might.'" (4:1)

The answer to all that the distinguished Sahib hath asked is clear and evident. The intent of that which was sent down in his honour from the heaven of divine providence was that he might give ear to the wondrous melodies of the Dove of Eternity and the gentle murmuring of the inhabitants of the most exalted Paradise, and that he might perceive the sweetness of the call and set foot upon the path. (4:2)

One day the Tongue of Glory uttered a word in regard to the Sahib indicating that he may erelong be aided to perform a deed that would immortalize his name. When his letter was received in His holy and exalted Court, He said: "O Servant in attendance! Although his honour Manikchi hath written only to ask concerning the sayings of others, yet from His letter We inhale the sweet savours of affection. Beseech the one true God to graciously aid him to do His will and pleasure. His might, in truth, is equal to all things." From this utterance of the All-Merciful there wafteth a fragrant breath. He, verily, is the All-Knowing, the All-Informed. (4:3)

Another inquiry made by him is the following: "The laws of Islam are based on religious principles and jurisprudence, but in the Mahabad and Hindu religions there are only principles, and all laws, even those regarding the drinking of water or giving and taking in marriage, are considered a part of these principles, as are all other matters of human life. Kindly indicate which view is acceptable in the sight of God, exalted be His mention." (4:4)

Religious principles have various degrees and stations. The root of all principles and the cornerstone of all foundations hath ever been, and shall remain, the recognition of God. And these days are indeed the vernal season of the recognition of the All-Merciful. Whatsoever proceedeth in this day from the Repository of His Cause and the Manifestation of His Self is, in truth, the fundamental principle unto which all must bear allegiance. (4:5)

The answer to this question is also embodied in these blessed, these weighty and exalted words: "Be anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements". For this day is the Lord of all days, and whatsoever hath been revealed therein by the Source of divine Revelation is the truth and the essence of all principles. This day may be likened to a sea and all other days to gulfs and channels that have branched therefrom. That which is uttered and revealed in this day is the foundation, and is accounted as the Mother Book and the Source of all utterance. Although every day is associated with God, magnified be His glory, yet these days have been singled out and adorned with the ornament of intimate association with Him, for they have been extolled in the books of the Chosen Ones of God, as well as of some of His Prophets, as the "Day of God". In a sense this day and that which appeareth therein are to be regarded as the primary principles, while all other days and whatsoever appeareth in them are to be viewed as the secondary ordinances deduced therefrom, and which as such are subordinate and relative. For instance, attending the mosque is secondary with respect to the recognition of God, for the former is dependent upon and conditioned by the latter. As to the principles current amongst the divines of this age, these are merely a set of rules which they have devised and from which they infer, each according to his own opinions and inclinations, the ordinances of God. (4:6)

Consider for example the question of immediate compliance or postponement. God, exalted be His glory, saith: "Eat and drink..." Now, it is not known whether this ordinance must be complied with immediately or if its execution may be justifiably postponed. Some believe that it may be decided by external circumstances. Once one of the distinguished divines of Najaf set out to visit the Shrine of Imam Husayn, peace be upon Him, accompanied by a number of his pupils. In the course of their journey they were waylaid by a group of Bedouin. The aforementioned divine immediately handed over all his possessions. Whereupon his pupils exclaimed: "Your eminence hath always favoured postponement in such matters. What prompteth you now to act with such haste?" Pointing to the spears of the Bedouin, he replied: "The force of external circumstances, my friends!" (4:7)

The founder of the principles of Islamic jurisprudence was Abu-Hanifih, who was a prominent leader of the Sunnis. Such principles had existed in former times as well, as hath already been mentioned. In this day, however, the approval or rejection of all things dependeth wholly upon the Word of God. These differences are not worthy of mention. The eye of divine mercy casteth its glance upon all that is past. It behoveth us to mention them only in favourable terms, for they do not contradict that which is essential. This servant testifieth to his ignorance and beareth witness that all knowledge is with God, the Help in Peril, the Self-Subsisting. (4:8)

Whatsoever runneth counter to the Teachings in this day is rejected, for the Sun of Truth is shining resplendent above the horizon of knowledge. Happy are they who, with the waters of divine utterance, have cleansed their hearts from all allusions, whisperings and suggestions, and who have fixed their gaze upon the Dayspring of Glory. This, indeed, is the most gracious favour and the purest bounty. Whosoever hath attained thereunto hath attained unto all good, for otherwise the knowledge of aught else but God hath never proven, nor shall it ever prove, profitable unto men. (4:9)

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