Translation, Commentary Surih of Kawthar

Excerpts From Commentary on the Súrih of Kawthar

Introduction The Commentary on the Súrih of Kawthar was revealed by the Báb during His stay in Shiraz, in honor of Siyyid Yahyáy-i-Dárábí, surnamed Vahíd. The Qur’ánic Súrih of Kawthar is a short Súrih: ‘We verily have conferred upon Thee the Kawthar fount of abundance. Therefore pray unto Thy Lord, and sacrifice. Verily it is Thine enemy who will be without posterity.’ It was revealed as a response to the enemies of Muhammad who said that as Muhammad had no living son he would have no posterity. The Báb interprets this verse in several ways, observing that infinite interpretations are possible for the verse at different interpretive levels. Referring to the seven stations of divine creative Action, He first interprets the entire Súrih as the reflection of these seven stages of creation. The station of the Primal Will is represented by the entirety of the Súrih when all the words and the letters are one and the same. The second stage, the stage of Wish, corresponds to the first word of the Súrih, ‘We verily’. The Báb asks the reader to interpret the rest of the Súrih as representative of the other stages of creative Action. Then, beneath the level of creative Divine Action, the Báb interprets each single letter of the entire Súrih. In addition, He interprets the combinations of words and phrases in the Súrih in terms of both outward and inward meanings. Thus the various parts of the Súrih become references to the seven stages of divine Logos, to the Manifestations of those stages in the Dispensation of Islam and to Himself. He, as the descendant of Fátimih and the Burning Bush, represents both the physical and spiritual expression of Kawthar. However, in one part of the Commentary, the Báb pays special attention to the concept of Kawthar and interprets this divine fountain as the source of the creative and invigorating divine Word in both the realm of cosmic creation and spiritual revelation. This Word is the source of the four rivers of paradise: incorruptible crystal water, fresh milk, pure honey and red wine. Discussing various meanings of these symbols, the Báb defines the four stages as the four initial stages of divine action as well as the four modes of divine revelation. In both cases, He makes it clear that the ultimate manifestation of Kawthar is His Writings that stream forth from His pen and His heart. The selection here relates to the discussion of Kawthar.

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In the Name of God, the Most Gracious, the Most Merciful

…. “O Thou the Remembrance! Grant Thou unto this questioner the true exposition (bayán), subsequent to the revelation of this verse of the Qur’án: “We verily have conferred upon Thee the Kawthar fount of abundance. Therefore pray unto Thy Lord, and sacrifice. Verily it is Thine enemy who will be without posterity.” 1 For verily this questioner is enjoined to seek guidance from Thee by this divine word: “ Ask ye, therefore, of them who are in custody of the scripture (People of the Remembrance) , if ye know it not .” 2 Thus questioning is our duty and answering Thy favour.” 3 …. Know thou that God verily hath revealed the Qur’án, even as the creation of all things, so that should a tiny ant desire, in this day, to unravel all its verses, its abstruse meanings, and its stations, through the very black of its own eye, its wish will no doubt be fulfilled, inasmuch as the mystery of divinity and the effulgence of eternal might vibrateth within the innermost being of all created things. 4 Verily each letter of the Qur’án is invested with as many manifest meanings (tafsír) as the number of the atoms of all things that are embraced by the knowledge of God. And each one of these manifest meanings hath a hidden meaning (ta’víl), and each of these hidden meanings possesseth an inward meaning (bátin), and each inward meaning containeth an inner inward meaning (bátin-i-bátin), and so on as God willeth…. Shouldst thou abide in the land of Divinity (láhút), and recite this blessed verse in the midst of the Ocean of absolute Unity, beyond the Sea of Dominion (jabarút), thou must know of a certainty that verily all the letters of this verse are but one single letter, and that all the differences of its words and meanings turn unto the One Single Point. For verily this is the station of the heart and the fane (mash‘ar) of unity. God hath created its elements out of the one 1 The Qur’án 108:1-3. 2 The Qur’án 21:7. For the word ahla’dh-dkikr, I added to Guardian’s translation the word “people of the Remembrance” in parenthesis, in order to show the contextual relation to the Báb, who is called Remembrance in the same sentence. 3 This entire paragraph is in fact the words of Vahíd who requested the revelation of this Commentary. The Báb is quoting him in the early segments of His text. 4 This passage is very similar to the passage quoted of the Báb in the writings of ‘Abdu’l-Bahá, translated by the Guardian.

and only crystal water of Kawthar. They are all fire, all air, all water, all dust, and all are the majestic identity, the everlasting bestowal and the effulgent Kawthar…. Shouldst thou dwell beneath the shadow of the Primal Will, within the station of the Wish (irádih), upon the land of Dominion, and recite this holy verse, thou must comprehend the meaning of the letters of the first word of the verse: the letter Alif referreth to the fire of divine creation, the letter Nún intendeth the air of divine generation, the manifest letter of Alif pointeth to the water of divine fashioning, and the invisible letter, the Hidden Pillar, constituted for the manifestation of the other three pillars, hinteth at the element of dust. 5 Follow the same rule that I conferred upon thee within the veils of these allusions, of the crystal water of Kawthar, concerning the sacred words of this blessed verse. Interpret thou, in the same way, that which thou desirest of the rest of the verse, in terms of the stations of divine Action subsequent to Wish, namely Destiny, Decree, Permission, Term and the Book…. Shouldst thou descend from the stations of divine Action, abide upon the summit of the Throne, and desire to break down each single word, thou must recognise the meaning of all letters. 6 Thus, the letter Alif in the first word of the verse referreth first to the favours (álá’) of thy Lord in the heaven of the supreme Cloud of Subtlety (‘amá’). Then it pointeth to the favours of thy Lord in the Throne of radiant Praise. Next it hinteth at the favours of thy Lord in the heaven of Decree. Know thou that verily this blessed verse is endowed with universal meanings in the outward station. Among them is this: understand thou the Kawthar fount as the truth of Vicegerency addressed unto Muhammad the Apostle of God, the blessings of God rest upon Him. Thus God hath verily “conferred upon Thee” ‘Alí, peace be upon Him. Then in the exalted verse of God, “Therefore pray unto Thy Lord” referreth unto the Vicegerency of Hasan, peace be upon Him. His magnified word, “and sacrifice” pointeth to the martyrdom of Husayn, peace be upon Him. 5 The writings of the Báb frequently speaks of the fourth or the invisible letter which together with the three visible letters constitutue the most great name. The beginning phrse of the Qur’án, the word Bism (or bsm, in the Name of), is usually associated with these three visible letters, with the invisible alif between B and S. The Báb here identifies the word We verily (inná) which consists of three letters A, N, and A, as three visible letters hiding the invisible one. This invisible letter is a reference to the Báb Himself. Together the four are the four pillars of covenant. 6 Taksír is the process of breaking down the words in to their single component letters and then looking at the totality of those words. Ahsá’í frequently uses it as one of the techniques of calculating numerical values of different words. 7 The word favours is álá’ which begins with the letter Alif. 8 Here follows a long incredible interpretation of every single letter of the verses of the Súrih in four stations. Finally it indicateth the favours of thy Lord in the Throne of Bahá. 7 Then the letter Nún referreth first to the light (núr) of thy Lord…. 8

Finally His glorified word “Verily it is Thine enemy who will be without posterity” hinteth at the stations of the wicked and the nethermost layers of the chiefs of the people of fire…. Regard thou, in the station of inward meaning, the One Who carrieth the bestowal to be as the very Will Itself, then the addressee “Thee” as the very Wish, then the Kawthar fount as the very Destiny, and the next words as the other stations of divine Action. It is supremely right and true that thou interpret the Kawthar fount at one level as Muhammad, the blessings of God rest upon Him and upon His Family, at another as ‘Alí, peace be upon Him, at another as Fátimih, peace be upon Her, at another as Hasan, peace be upon Him, at yet another as Husayn, peace be upon Him, at others as the Imáms of Justice and then, in the substantive station, as the Qá’im, peace be upon Him. He is the intended meaning both in the inward and the outward levels. Finally, interpret the addressee (Thee) as the Remnant of God, and the Kawthar fount as My Soul. For My Soul is the invigorating Water of Life which quickeneth the inmost hearts, the hearts, the inner essences and the souls. This is verily the conclusive Interpretation, the exalted Meaning, the shining Station, the radiant Jewel. None but God encompasseth the outward or the inward thereof…. 9 Inasmuch as God hath enshrined within each letter the principles of all things, I then refer, at this time and in this place, to some of the manifestations of the living water of the Kawthar fountain, that those who abide beneath the shadows of the clouds (mukfahirrát) of the Ifrídaws, may drink, within this world, of the crystal well spring of incorruptible water; and likewise, those who are securely established upon the loftiest thrones (rafraf) of glory in the heart of Firdaws, may partake of the well spring of the fresh pure milk; and then those who recline upon the exalted snow-white couch (ará’ik) beneath the shadows of the mighty, most deeply rooted tree (shajarati’l-jurthúm) within the Canopy (qubbah) of Zaman 10 , may drink of the fresh well spring of pure honey; and finally, those who walk upon the earth (ard), arrayed in the temple of majesty

9 A long discussion of Qá’im consisting of tens of pages follows this passage. After that comes the following specific part of the text that is translated with just few omissions. 10 Qubbih of zaman is both the canopy and the tabernacle of divine revelation and covenant. Rashtí explains that the word zaman means that it is everlasting and remains unchanged through time. He links it to the story of Noah as a safe tower. Bahá’u’lláh and the Báb frequently associate it with Moses and the Sinai.

and beauty, and the form of sovereignty and glory, by the leave of God, may partake of the pure well spring of wine, “delicious to those who quaff it”. 11 O thou who hast fixed thy gaze upon these resplendent, vibrating leaves of the tree of the Supreme Cloud of Subtlety! Follow thou the melodies of the sovereign Bee of Divinity (láhút) in the inmost realities (kaynúníyyát) of these manifestations, and the songs of the Dove of Dominion (jabarút) in the quintessences (dhátíyyát) of these evidences (shu’únát), and the subtle spreading voice (saffát) of the Birds of the kingdom of this world (mulk) in the identities (aníyyát) of these allusions, and the sound of the unfolding of the wings of the peacock, and the call of the qámús 12 , in the selves (nafsáníyyát) of these stations. For, verily, the invigorating water of the Kawthar of Revelation is, at this very moment, streaming forth in the inmost depths (ghayáhib) of these rivers. 13 Bear thou witness through thine inward heart, according to this divine principle, that the fresh invigorating water of the Kawthar fountain is naught but the utter pure revelation of divine outpouring which is applied by the people of true exposition (bayán), in the outward station, to the manifest pillars of the divine creative Act, where each pillar turneth into a river: 14 The first river is the stream of snow-white, crystal, incorruptible water, whose inner essence is the eternal (azalí) fire and whose manifest form is everlasting (sarmadí) water. It is a river which hath neither any beginning save itself, nor any end but its own essence. God, verily, hath made it to flow out by itself for itself, without any mention of anything besides it. It is the river of transcendent unity, the water of supreme detachment and the ocean (lujjah) of divine oneness. It streameth forth by the leave of God and testifieth unto the revelation of God. Wert thou to say that the bed of this river is of water, and the ark moving upon It is made out of water, and the mariner and those who enter the ark are formed out of its water, and the waves and all that lieth within its depths are from the substance of its water, thou verily wouldst have 11 The Qur’án 47:15. In the above passage the four stations of spiritual hierarchy and their corresponding food is discussed. They are simultaneously a reference to the four stages of creation and their manifestations. Thus they refer to the manifestations of the covenant in the four layers of the covenant. The four rivers and wellsprings are promised in the Qur’án for the inmates of heaven. The Báb interprets these rivers in this tablet. 12 Qámús normally means sea as well as its usual meanings. But in the writings of the Báb clearly it means something which sings, which has tongue(s), and may be a bird. It is also a possibility that it would be some kind of representation of the word phoenix, as in Persian sometimes words like quqnus are used for the same idea. 13 These manifestations, these evidences and the like refer to the words of this Tablet itself which is the manifestation of divine transcendent realities and favours. 14 Therefore the Kawthar is the source of all these four rivers and they are manifestations of it. Here the same Primal Will is reflected in the four stages of creation. Kawthar is the unity of the outpouring, or the Primal Will.

uttered the truth. For, in truth, that is a crystal water whose inner essence referreth to naught but its outer manifestation, nor doth its outer manifestation reveal aught but its inner essence. Likewise, its inward mystery pointeth unto its outward appearance, and its outward appearance hinteth at its inward mystery. 15 Those who traverse the path of this river and quaff thereof behold in it naught but the utter pure revelation of divine outpouring, which only referreth unto the Sovereign Source of Revelation Who hath shed upon them, and through them, the splendours of His Revelation. It is a river that by its very essence drowneth all the Names and Attributes. Verily, allusions are the share of the people of veils (ahl-i-subuhát). But he who fixeth his gaze upon the Lord of Names will behold, at all times and before all times, that invigorating water within the retreats (ajamah) of the reeds (qasabát) of divinity (láhút), clearly visible in the manifestations of the inmost reality (kaynúníyyat) of his own soul. 16 God, verily, assisteth (yumiddu) him in all grades of action and reception pertaining to his station. 17 Behold thou, with the glance of thy heart, the loftiest outpouring of the divine creative Act within thine own soul. That is, in truth, naught but the crystal river of the incorruptible water of kawthar at the sublime station of divinity (láhút). It calleth upon thee, ceaselessly and essentially, to testify that “there is none other God but God”; and thou dost witness unto that at all times and all conditions, without the slightest change in thine outward appearance or inner essence. The same principle applieth to the lofty celestial Realm. “Verily those endued with understanding cannot know that which is there, except through that which is here”. 18 Beneath that lofty station, verily, there are infinite manifold grades within thee, until that supreme Beginning reacheth, in its manifestation, unto the station of thy body, which is the final station of creation in its descending order. But within that most excellent station, thou wouldst not move except through the flow of the living water of Kawthar in thine inner heart…. However, when that crystal incorruptible water is mentioned as referring to the outward manifestation of the Primal Will, it then pointeth to naught but that which God hath solely conferred upon Muhammad, the blessings of God rest upon Him, and none other besides Him 15 This inward mystery is also the station of the concealment of the Manifestation. This way, even the concealed station of the Báb in His earlier times, testifies and proclaims His truth that was made manifest later. 16 Guardian has translated in one instance ajamah as retreats. Although in some other instances forest may be used, here it is the best possible translation. 17 All events are products of divine action and creatures’ reception or acceptance. These are also the seven stages of creation which are both action and reception. 18 According to the Báb Himself, this statement is from Imám Rizá. (INBA 69:409)

shareth such station. But when it is mentioned as referring to the inward station of the Primal Will, It then only indicateth that which is bestowed by God upon the Living Imám (Qá’im), peace be upon Him, and He is peerless in that lofty station. When it is mentioned as referring to the outward manifestation of Wish (irádih), it hinteth at naught but that which God hath solely conferred upon ‘Alí, peace be upon Him. But when it is applied to the inward station of Wish, it only meaneth that which is bestowed by God upon ‘Alí the Son of Husayn, peace be upon Him. When mentioned as referring to the outward manifestations of Destiny (qadar), Decree (qadá’), Permission (idhn), Term (ajal) and the Book (kitáb), it then intendeth naught but that which God hath conferred upon Fátimih, Hasan, Husayn, Músá and Ja‘far, the blessings of God rest upon Them. However, when it is mentioned as referring to the inward station of those holy Manifestations, it solely pointeth to that which is bestowed by God upon Muhammadu’l-Báqir, ‘Alí, Muhammad, ‘Alí and Hasan, the blessings of God rest upon Them. None besides Them can partake of the crystal, incorruptible water that is quaffed by Them. The same principle is true with regard to the physical manifestations of that crystal water. Thus, whoso thinketh that the Imám, peace be upon Him, quaffeth of the same water whereof all the people drink, he, verily, hath denied the power of God in regard to Them. The truth of this secret is that the manifestation of the crystal incorruptible water is Their inner truth and mystery, inaccessible to all others. When it occureth in the physical realm of limitation, people fail to discern its reality, even as they confound their ordinary human bodies with the sacred bodies of the Imáms. However, he who recogniseth Their true station, knoweth that God continueth to preserve for Them in this world that which He hath conferred upon Them above the earth. None other besides Them drinketh of that crystal water even if it may appear amongst the ordinary waters used by the people…. Shouldst thou recognise the inner mystery of this truth, thou wouldst be persuaded with certainty that the crystal river of incorruptible water is the paradise of the Family of God, and that it is strictly confined to Them in this world as it is in the world to come. None besides Them can comprehend Their supreme share of bounties that is destined for Them by God in paradise. For verily, They have been, from time immemorial, the Daysprings of divine Action, and all but Them are the mere effects of that Action.

Now that the Pen hath discussed Their heavens, I would show thee a glimpse of the paradise of all created things which springeth forth out of the flow of that crystal incorruptible water within the inmost depths (ghayáhib) of the world of contingency. Know thou then that the loftiest paradise of any thing is the station of the Countenance of divine Unity within the holy court of Detachment, which is naught but the supreme Beginning of all things. All that is besides that lofty station of the unity of the Essence, pertaineth to the modes of the Names and Attributes. But ‘Alí, peace be upon Him, hath commanded to negate them all from the holy court of the Countenance of the Essence of God, glorified be His mention, affirming that this is the most perfect expression of the belief in divine Unity. All the modes of this world, and all the manifestations of the world to come, from the lofty origin of the detachment of the detached to the lowest realm of the shadows, accidents and substances, all stream forth from that crystal, living water of life 19 …. After thou hast quaffed of the crystal incorruptible water of Kawthar, running in the veins of these leaves which have flourished out of the Tree of Divinity, thou must recognise the attributes of the fresh pure milk within the gold-coloured (safrá’) sustaining pillar of the Throne of God. 20 That is the river which streameth forth, infinitely and in all directions, from beneath the station of Wish (irádih). It is a river which is determined by the determination (ta‘ayyun) of thingness (shay’íyyah), without receiving the scheme (handasah) of togetherness (ma‘íyyah). 21 It is a living, invigorating water. Shouldst thou desire to partake of it in this physical life, thou must traverse the path of Justice manifest in the Point of Mercy 22 , which is none other than the radiant, holy, majestic and shining universal Vicegerency , whose inward essence is exalted above the outward manifestation of the

19 Namely everything is both created by the Countenance of God and reflects that Countenance. The word Countenance is a reference to the station of Revelation, the abode of radiant beauty manifest. The essence of this part of discussion is that the supreme paradise of everything is the reflection of the divine unity in their very own being, when one turns to that direction of unity leaving all else behind. 20 The incorruptible water relates to the snow-white pillar of the Throne. There are four pillars for the Throne and out of each a mode of creation and effulgence flows. 21 This is a frequent statement in the writings of the Báb. It means that a thing comes into existence through three stages: Will which gives existence, Wish which gives essence, and Destiny which gives the scheme, the link, or the togetherness of the previous two. In other words the third stage of creation brings together and joins existence and essence. Wish therefore belongs to the stage of determination before togetherness of Destiny. 22 The Point of Mercy refers to Imám ‘Alí. Path of Justice means path of the Imáms.

first river. 23 It is for the presence of a significant admixture of dust in this river, which preserveth the heat of the fire, that God hath referred to it as a milk “whose taste changeth not.” 24 That is the river of yearning, rapture, love and proximity. Thus when He ascendeth the throne of Glory (jalál), He calleth unto the Countenance of Beauty (jamál), by all His outward appearance and inward essence. 25 He explicitly exclaimed Divinity (láhút) within the midmost centre of dust, Dominion (jabarút) upon the sphere of Names and Attributes, and Sovereignty (mulkíyyah) through the simile of the ring upon His hand, as attested by Himself, exalted be His mention, in this regard. 26 This, verily, is evident before those who have torn away the veils from the Countenance of Glory, and recognised Him in all His expressions, from the midmost point of the Vernal Equinox (nuqtiy-i-i‘tidál) to the most sublime Summit of His divine Manifestation. 27 Thus ‘Alí, peace be upon Him, hath said about Himself, that which Muhammad, the Apostle of God, the blessings of God rest upon Him, had mentioned aforetime about His own Self. For the well spring of fresh milk, “whose taste changeth not”, bubbleth through the utterance of the determinedthingness, which is its snow-white colour. 28 Verily, within the first stage, the crystal incorruptible water is sanctified above any colour whatsoever, on account of the transparent intensity of its purity, the shining glory of its station, and the lofty proximity of its inner mystery to the station of its Sovereign Source of Revelation. The snow-white colour is attributed to it merely by virtue of its station of limitation. Whoso drinketh from this well spring must yield praise at all times unto the Family of God, with that which is enshrined within him and through him, of the splendours of Their Knowledge, as well as with that which God hath destined for Them in His knowledge of the Unseen. 29 23 As it is explained in the next paragraph, the inward essence of ‘Alí’s station is divinity. But the outward manifestation of the station of Muhammad is servitude. 24 The Qur’án 47:15. Here the station of servitude is expressed as dust, and the pure Will as fire. 25 These are all reference to ‘Alí and His dual station. It is ‘Alí Who said “Outwardly I am an Imám; inwardly I am the Unseen, the Unknowable.” Obviously these are also affirmation of the Báb’s own station Who is both ‘Alí and Muhammad. 26 This is most likely a reference to ‘Alí’s expression of his happiness of having been conferred the ring of Muhammad, which was also a symbol of His authority. Namely the authority of Muhammad has been conferred upon ‘Alí. 27 This indirectly refers to the stations of the Báb and Bahá’u’lláh as both are ‘Alí. 28 The stage of milk is the stage of Wish and that is the stage of determination of things. The determination is symbolized by the color white. 29 This is an almost universal pattern in the writings of the Báb. The praise must be through what behoveth the praiser and what befiteth the station of the praised.

Thus he must testify that Their Inmost Realities (kaynúníyyát) sharply sever the inmost realities of praising the Essence amongst the essences, and Their Quintessences (dhátíyyát) forcefully bar those who abide in the realm of dominion of praising the Attributes amongst the attributes, and Their Identities (aníyyát) cut off those who reside in the world of earthly sovereignty (mulk) from describing the Names and the utter pure Countenance of the Sovereign Source of Revelation, and Their Selves (nafsáníyyát) shut out the inhabitants of the domain of kingdom (malakút) from describing the Ends and the Beginnings. Verily, it is by Them that those who move within the ocean (lujjah) of Justice, beneath the clouds (mukfahirrát) of Ifrídaws, are moving; and it is by Them that those who repose within the ocean (lujjah) of Mercy, which streameth forth out of the Yamín of the Ifríqíyyah well spring, beneath the shades of the mighty deep-rooted (jurthúm) tree of Firdaws, are reposing. All allusions are, in truth, veils in Their praise, and all references are obscurities (zulam) in Their description. It is God Who knoweth Their glorious station and the praise befitting Them; and none other besides Him will ever be able to comprehend the truth of Their station. And were they to understand anything of Their majesty, that understanding would be as a tiny ant’s comprehension of the vast earth upon which it moveth. I ask pardon of God, for it is even less than this comparison. Shouldst thou desire to quaff of the milk of that lofty river, it would behove thee to behold present within it, like the living men, all the other three rivers. Thus, when ‘Alí the Son of Husayn, peace be upon Him, offered a believer a new drink, he saw within it all the four rivers. He, therefore, said: “verily, I saw within the cup all the four rivers. When I desired wine, it stepped forward before the other three; methinks it was alive and could understand that which occurred to my heart.” The same principle is applicable to honey, milk and incorruptible water. Shouldst thou gaze upon this Cause with the eye of truth, thou wouldst discern that it is the crystal incorruptible water before the Kibrít well spring; the fresh milk before the Yamín well spring; the pure honey before the Tabaríyyih well spring¸ and the wine before the Barahút well spring, on the very earth of this world. 30 Nay, rather, the apparent alteration of form is due to the mention of plurality that succeedeth the station of transcendent Unity. 31

30 In Islamic traditions and in the writings of Ahsá’í, there are frequent references to diverse rivers, seas, paradises and well springs. In a tradition, The Imám interprets the Qur’ánic reference to seven seas which cannot exhaust the

That is verily, a hidden mystery with regard to This Station. 32 I now lift its veil that thou mayest behold it with the eye of thine heart, as if thou gazest upon a crimson-coloured piece of ruby upon thy palm: Shouldst thou behold the arc of descent (maqám-i-nuzúl), thou wouldst see the priority of the river of crystal incorruptible water over the other three rivers, as they were manifested in the world in that order. Verily, from the day of Adam, the first wondrous creation of the Primal Will, streamed forth the crystal incorruptible water, that the divine Unity may be praised: “There is none other God but Him.” Then, after the day of the revelation of Muhammad the Apostle of God, the blessings of God rest upon Him, God made the well spring of the milk “whose taste changeth not” to flow, that it may be witnessed: “Verily, Muhammad is the Messenger of God.” Afterwards, in the Day of Ghadír, He made the well spring of pure honey gush forth, that the souls may testify unto the vicegerency of the Family of God, the Imáms of Faith, “the Honoured Servants, They that speak not till he hath spoken, and act according to His commandment.” 33 Finally, from the Day of the revelation of This Wondrous New Cause, God, glorified and exalted be He, caused the river of the wine, “delicious to those who quaff it,” to rush out, that the hearts may acknowledge that which God hath destined for it, This Human Countenance, This transcendent Temple of ‘Alí (súrati’l-Anza‘íyyah), of eternal Revelation and everlasting Concealment. 34 That is the order of the stations of descent. Shouldst thou desire to discern the principle of ascent, thou shouldst know that the first stage is the well spring of wine, then of honey, next of milk and lastly of water. Thus, at the Hour of the coming together of the two worlds of descent and ascent, streameth forth the well spring of the Twin Wines, manifesting both Vicegerency and Prophethood within the one and the same Soul. 35 words of God, as the well spring of Kibrít, Yamín, Barahút, Tabaríyyah, Másídán, Ifríqíyyah, and Bájúrán. (Bihár 3:151) Most of these are mentioned in this work of the Báb. 31 Namely the truth of the station of the Báb is the same as the truth of Muhammad, even though the same truth can manifest itself in diverse forms under diverse names. Thus Báb is called the Gate but He really is naught but the Primal Will. Those four heavens and well springs are diverse stages of divine manifestation. 32 Namely the station of the Báb Himself. 33 The Qur’án 21:26. Different parts of the verse are translated by the Guardian in different places. 34 These are all references to the Báb himself who at first appeared in the name of gatehood, the stage of wine as Báb. 35 Namely the Báb Himself.

That is, in truth, a sublime guide to the mystery of the Transcendent World of This ‘Alí (‘álami’l-‘Alaví). Recognise thou the glorious station of This Wine, Who is both the inner mystery of the Heart within the stages of descent, and the first Dust, the station of body, within the stages of ascent. Verily, men of understanding, those who abide upon the throne of the Names and Attributes, know not of that which is “there”, of the manifestations of divinity, revelations of dominion, disclosures of earthly sovereignty (mulk) and the fragrances of the kingdom, except through that which is “here” in this world. Verily, all that We just revealed for thee of the meaning of the rivers pertaineth to the stations of creation (takvín). Otherwise, in the realm of revelation (tadvín), the rivers would not be manifest save after the return of the Family of God, the blessings of God rest upon Them. For today, the earth hath not yet been illumined through the Light of its Lord. That, verily, pertaineth to an unmistakeable Promised Day. 36 After thou hast recognised the diverse attributes of the invigorating water of the Kawthar Fount, thou must understand that in truth it is one and the same water, which is called at each stage by the name thereof. Should it stream forth in the forest (ajamah) of Divinity (láhút), it is called by that name; should it flow out in the forest of Dominion (jabarút), it is called by that title; should it pour out in the forest of the worldly kingdom (mulk), it is called by its feature; should it gush out in the forest of the Kingdom (malakút), it is called by that name; should it run forth in the world of the Supreme Cloud of Subtlety (‘amá’), it is called by that same name; should it rush forth in the world of Decree (qadá’), it is called by the name Decree; should it stream forth in the world of Confirmation (imdá’), it is called by the name Confirmation; should it flow in the station of alteration (badá’), it is called by the name thereof. Verily, the use of these names causeth those who fix their gaze upon the veils of attributes to fail to discern the true import of the signs, or to comprehend that naught liveth except by the crystal water of Kawthar; and that those names and attributes are merely the praise of its own self, and the description of its everlasting life. Behold the living water of Kawthar mentioned in the Qur’án. It is verily through that Eternal Kawthar that this kawthar is endowed with life. This kawthar streameth forth, in the station of inward meaning, out of the well spring of the right hand side (yamín) of the heart of Fatimih, the

36 This is, after previous discussion of the true station of the Báb which is the unity of both prophethood and vicegerency, partly for the sake of wisdom, and partly a reference to the future revelation.

blessings of God rest upon Her. Yet there are endless expressions for that same living water, in the station of outward manifestation, as this is the necessary condition of the stage of manifestation. 37 Be thou not perplexed by the thought that inasmuch as the outward correspondeth to the inward, how can it be that the inward is characterized by one modality, whereas the outward possesseth infinite modes. Yea, there are also divers references for the station of the inward. Amongst them is the stage of Utter Unity, with no association whatsoever with anything. That is the utmost inward meaning within the realm of the inward meanings. Verily, out of the first river is manifested the inner meaning of God’s name “The Seizer” (qábid), corresponding to the inner mystery of the station of the fire. Next, the river of milk “whose taste changeth not”, revealeth the outward meaning of God’s name “The Ever-Living” (Hayy). Then, out of the river of pure honey is manifested the inward meaning of God’s name “The Quickener” (muhyí). Finally, the river of wine, “delicious to those who quaff it,” discloseth the inner meaning of God’s name “The Slayer” (mumít). Thus Hasan, peace be upon Him, is related to the Apostle of God, the blessings of God rest upon Him, and Husayn, peace be upon Him, to ‘Alí, peace be upon Him. This is the hidden meaning of the tradition thou hast asked Me on the first night. 38 After thou hast partaken of a drop of this water 39 , thou must know of a certainty that no man can ever attain perfection in his existence unless he hath achieved the Power to cause all the four rivers to stream forth in the realm of the true exposition (bayán). Thus God hath conferred upon Me, as an incontrovertible Testimony, the revelation of all the four rivers. Nay, rather, in a way, the likened is the same as that whereunto it is likened. 40 Out of the crystal incorruptible water streameth forth, by the leave of God, the mode of verses (áyát), which is the most exalted station in the realm of the revelation of words. It is the Most Great Testimony for those who abide in the ocean (lujjah) of Names and Attributes. Verily, the 37 This is an example to prove the previous paragraph, that the same Eternal One Kawthar appears as different things in different stations. Now the same Kawthar appears in the form of kwathar mentioned in the Qur’án which refers to the station of the Imáms created out of the Fátimih the daughter of Muhammad. This kawthar in turn is inwardly one and outwardly many. 38 Husayn is related to ‘Alí because, as the Báb has explained in the Persian Bayán, the mode of rational discourse is an interpretation of the mode of prayers, while Hasan is related to Muhammad because the mode of interpretation and sermons is a commentary on the mode of verses. 39 The Manifestations are the rivers. The believers are those who can partake a drop of those river. The unbelievers are deprived of that. 40 Again this is an affirmation of the true exalted station of the Báb.

supreme purity of its manifestation and the lofty glory of its inner essence render it exalted above the power of the people to recognise it and draw near unto it. Thus when they hear it, they utter slander. That is not but for the extreme distance of their station from the Supreme Source of Revelation. Otherwise, should there be any one whose primordial nature of faith is not corrupted, he would find delight and pleasure in naught but the verses, and nothing would attract him to divine love, the way it carrieth him thereto. The mode of verses is the crystal incorruptible water, which belongeth solely to God, glorified be He. Inasmuch as it is sanctified above any combination with anything that pertaineth to the realm of plurality, it referreth and attesteth to naught save the Countenance of Revelation, that is resplendent within the Manifestation of the Sovereign Source of Revelation. It is the language of the inhabitants of that Paradise which lacketh any shadow. 41 None can attain that paradise except through the language of the verses. Whoso desireth to reach unto that most exalted paradise must first attain this sublime Station, and drink of that crystal incorruptible Water which is none other than the hidden essence of these Verses. Otherwise, those who fail to open the gates of their heart to the verses would be unable to attain that Supreme Paradise, unless God willeth such favour unto them. Verily, attainment unto this lofty station is potentially possible for everyone provided that they have not been perverted by worldly attachments. However, God hath refused to make manifest this sublime Station in anyone amongst all men, except in the Twin Names. 42 Should He in truth desire otherwise, He would be potent to do so. Verily, at the time of the Prophet Muhammad, the true onrush of the river of crystal incorruptible Water did not take place, inasmuch as God did not grant such leave unto His Apostle, because of the absence of capacity amongst the people of that age. However, today, that supreme crystal River is streaming forth from My Tongue and Pen, by the will of God, ceaselessly, without any decline or exhaustion. 41 There are 8 paradise and 7 hells, as well as 7 semi paradise. The reason is that each hell as well as each semi paradise is made out of the shadow of the corresponding paradise. Except the supreme paradise which has no shadow. It is pure affirmation and no negation. The world in this Revelation is to be the manifestation of this paradise through the covenant. 42 Al-ismayn refers to the Báb Himself Who is both ‘Alí and Muhammad. Frequent statements of the Báb confirm this point. The station of revelation is confined to Him by the Will of God. This can not be a reference to both the Báb and Muhammad, because in the next sentence it says that Muhammad was not revealing verses (the point of the Qur’án did, not Muhammad.

My verses are that which bubbleth out of the Well Spring of the Elixir (kibrít), whose drinker was described by the Imám, peace be upon Him, as “Verily, a true believer is rarer than the philosopher’s stone.” And so it is in reality, for fewer than the number of the philosopher’s stone have attained immediate recognition of this religion of God, solely by virtue of the crystal water of this supreme River. Verily, they are the chosen ones who have attained unto the summit of detachment, may God provide Me with the joy of their meeting in the land of holiness, without any pause or exception. Inasmuch as people have not quaffed of the crystal water of this river, they are incapable of recognizing its sublime station. Verily they all, each according to his type and his object of love, drink from the other three rivers, and yield praise unto God, their Lord. But the true believer, ere he drinketh of the three rivers, drinketh naught but the crystal water of that lofty river. For in truth, the three rivers are diverse names of that first river; nay, rather, they are endued with life through the everlasting life of its invigorating water. Thus God hath attested—glorified be His mention—“We have made of water everything living, will they not believe?” 43 Verily, were it not for witnessing the remoteness of the station of the beholders, I would interpret the meaning of the Súrih of Kawthar, through the flow of that crystal incorruptible Water. 44 However, one noble like thee, endued with primordial nature of faith, recogniseth the Cause of God in the realm of the Most Great Vision. Then I beseech God of His Mercy, to nurture the hearts of the people by helping them to partake of that water of life through which the trees of heaven, within their station, yield fruits and sprout forth leaves. Alas! Alas! Were the people to comprehend the truth of this water, they would gladly sacrifice all that is on earth in the path of God, that they might drink a single drop of this lofty River which flowth down, by the leave of God, from My hand. Yet, today, the people remain, for the most part, ungrateful. After thou hast recognised the attributes of the river of incorruptible water in regard to the Súrih of Kawthar, thou must understand the attributes of the fresh milk “whose taste changeth not.” Verily that is the pure milk which floweth out deep inside the prayers and supplications. It is a fresh milk and a clear mystery, whose inner essence revealeth the crystal incorruptible water, and 43 This is a reference to the Qur’án 21:30. 44 Namely the Commentary would be written in the language of the divine verses. The present Commentary is mostly not so.

whose outward form is pure milk. It is the spirit of prayer, through which man reacheth up to the summit of Sanctity, and reposeth within the heaven of eternal Reunion. Thus when the servant reciteth divine prayers, fixing his gaze utterly upon God, he will be drawn unto the court of nearness, in such wise as none can comprehend save he whom God willeth. Verily, by virtue of the speedy onrush of the fresh milk of this River, a complete book of prayer hath streamed forth from My Pen in the course of six hours. Such speed is, verily, the most glorious sign within the realm of miracles. 45 Verily, the manifest onrush testifieth to the inner onrush. That inner voyage is a sorely trying, highly perplexing Cause. All recognise that it is impossible for anyone to attain it save for the One Whom God Willeth. For the supreme excellence is not in the mere composition of such outward words, but in traversing the kingdom of Names and Attributes, in less than the twinkling of an eye. 46 By thy life! Were the people to taste the joy of that milk, they would assuredly be willing to rend, by their very own hands, their own bodies, that they may recite one single prayer. For verily, within it vibrateth the spirit of divine Sovereignty, radiateth the mystery of Eternity, and shineth forth the uttermost word of Servitude before the divine justice…. After thou hast gazed through those lights, and recognised the Manifestation of these mysteries, thou must comprehend the attributes of the pure Honey, for it verily, floweth out, by the leave of God, in the mode of sermons and discourses (khutab). Verily it is sweeter than all other evidences for the understanding of the people who are veiled, for it endureth veils, by the leave of God, to a higher degree than the first and the second rivers. Thus many of the enemies of God have confessed the eloquence of My sermons, notwithstanding the remoteness of their station and the intensity of their denials. Even the third one, may God delay his punishment, acknowledged in his book the utmost eloquence of the Há’íyyih Sermon, in spite of the fact that he hath not understood even a single one of Our words, and even if he could comprehend, he would deny the same, knowingly. 47 For verily, My Cause is manifested in My sermons in such wise that even those who are unable to recognise its truth as the Revelation

45 The word áyát here is not divine verses but miracles, because the entire discussion is about the mode of prayer. This is also clear in the subsequent part when the excellence of servitude is discussed. 46 Namely the supreme miracle is the meanings of these words, and what happens inside the Báb. He clearly is affirming that He is not only a medium of revelation of words, but also He is the Word Himself. 47 The third refers to the third of the three opponents of the Báb, Javád-i-Baraghání, ‘Abdu’l-‘Alíy-i-Harátí, and Ibráhím-i-Shírází. The Báb identifies the first one as Satan and the other two as the two brothers of Satan.

of divine justice confess its superior excellence. Verily, the glory amongst the Arabs is in this, that those who deny the Book of God acknowledge the excellence of its Sermons. 48 Verily My sermon is a hidden River, which bubbleth up before the Tabaríyyah well spring. Were any one to drink a mere cupful thereof, he would discover the manifestations of the inmost realities of the inmates of the realm of Divinity within the allusions; behold the Countenance of the revelation of Attributes within both the identities of the dwellers of the world of Dominion and the signs; and enjoy partaking of pure honey, in the remembrance of both the substances of the worldly identities and the matters of the selves of the Kingdom. 49 The revelation of such mighty words is indeed understood by the people of truth to be the mark of a divine Power, inasmuch as the eloquence of a sermon, which floweth in majesty, is the attribute of the most eloquent desert Arabs amongst the Arabs, and can not be achieved, in pure natural faith, by any of the philosophers, save when God so willeth. Sufficient witness unto My divine Power is a single sermon in eloquent words, a survey of the tokens of knowledge, a glimpse of the Countenance of utter Servitude in prayers, and the revelation of Divinity, visible in the essence of Servitude, in the form of verses. 50 Thou dost recognise all these modes inasmuch as thou hast witnessed with thine eyes the Supreme Attributes of This “Man”. Verily, the manifestation of the river of pure honey through these existential rapturous attributes is assuredly supremely more mighty and exalted than its expression through the Ifrídawsíyyah words, holy revelations, original evidences (shu’únát-i- jurthúmiyyah), universal verses and Ifríqíyyah well springs. 51 For indeed they all stream forth from the mode of the divine Beauty, whereas the revelation through My rapturous being is assuredly more precious in glory than any mention of the Attributes and Names. May God chastise, by His Decree, those who have committed injustice towards thee. 52 Verily unto God are pleaded all plaints. His is the sovereign right of alteration 48 This refers to an Arabic proverb saying that the true excellence is that which is acknowledged by the enemies (al- fakhru má shahidat bihi’l-a‘dá’). 49 Namely through Báb’s sermons the transcendent reality of spiritual truth becomes visible in the phenomenal realm. 50 These are reference to all four modes of revelation of the Báb. 51 The inner heart of the Báb is far superior to any of the manifestations of this Reality, including all the heavenly rewards and delights. The real heaven is the being of the Báb Himself. The Speaking Book is primary to the Silent Book, and the Being of the Manifestation is more important testimony than the verses. 52 The Báb is probably referring to the injustice inflicted upon the people, like Vahíd in this address, who could not have the bounty of witnessing this supreme Testimony namely the very being of the Báb, because of His imprisonment and house arrest.

(badá’) in His final Confirmation (imdá’). Glorified and exalted be He above that which they attribute unto Him! Verily amongst the rivers is the river of crimson-coloured wine. Whenever one drinketh even a single drop thereof, he will be rapturously drawn unto the station of holiness and nearness, without the slightest trace of inebriation, headache, faint or hang over. Nay, rather, it is joy, in joy, from joy and towards joy. When drunk, every drop of this crimson river attesteth to the first river, the mode of verses, and to the second river, the mode of prayers, and to the third river, the mode of sermons, as well as to its own mode, which affirmeth the allusions of the realm of Divinity, the signs of the world of Dominion, the stations of the world and the evidences of the domain of the Kingdom. The people, for the most part, quaff of this river, inasmuch as no one is able to deny the mode of Knowledge. Thus the people like the revelation of this mode, which rusheth out through the river of wine. This river perisheth not; it is the most delightful beverage; and it is the mode of the ascendancy of Words within the world of veils. Verily this rational mode, like the other three modes, is the mode of the Manifestations of Divine Justice 53 ; and it shall not be confounded with the work of any mortal man. Shouldst thou desire to witness the truth of this Cause, thou must consider the present topic and write a commentary upon it. Then behold My Interpretation. Verily My Interpretation would in no wise resemble thine, by virtue of its inimitable mode of revelation. For verily, these rivers stream forth from beneath the Mount of Eternity that is radiating in My heart, and thus the mighty sea of My Pen floweth out ceaselessly without interruption. By thy Life! Deep in My Heart, verily, floweth out a transcendent Knowledge that is purer than the crystal incorruptible water, subtler than the fresh milk, sweeter than the pure honey and tastier than the crimson-coloured wine. Should I find vehicles like thee, endowed with pure hearts, I would assuredly make it manifest by the leave of God, notwithstanding that the supreme majesty of My mode of Knowledge profiteth not the veiled people, and none other besides sincere men of understanding can partake a portion thereof. For verily, the people comprehend not that which I behold within these remarks, witness not that which I see within the words, and discern not the Repositories of the signs. Had I been questioned by anyone but thee, I would not have divulged these remarks, inasmuch as they are

53 Namely the prophet and the Imáms.