The Bab's Persian Bayan
Translations of Shaykhi, Babi and Baha'i Texts, No. 4 (July, 1997 - )

The Persian Bayan of Sayyid `Ali Muhammad Shirazi, the Bab


trans. Dr. Denis MacEoin

The Seventh Gate of the Second Unity

Concerning the explanation of the Day of Resurrection.

The substance of this chapter is that the meaning of 'the Day of
Resurrection' is the day of the appearance of the Tree of Reality. It is
clear that none of the adherants of the Shi'i sect have understood (the
meaning of) the Day of Resurrection. On the contrary, they have all vainly
imagined something that possesses no reality in the eyes of God. The
meaning of 'the Day of Resurrection' in the sight of God and in the
terminology of the people of truth is that, from the moment of the
appearance of the Tree of Reality in every age and in every name, until the
time of its disappearance, constitutes the Day of Resurrection.

Thus, for example, from the day on which Jesus was sent (by God)
until the day of his Ascension was the Resurrection of Moses, for the
revelation of God was manifest during that period through the revelation of
that Reality, who rewarded by his words everyone who was a believer in
Moses and punished by his words everyone who did not believe in him. For
whatsoever God had witnessed in that age (of Moses) is what He witnessed in
the Gospel. And from the day on which the Messenger of God (Muhammad) was
sent until the day of his death ('uruj-i an) was the Resurrection of Jesus,
for the Tree of Reality was manifest in the (human) temple of Muhammad, who
rewarded all who believed in Jesus and punished by his words all who did
not believe in him.

Similarly, from the time of the appearance of the Tree of the Bayan
until its disappearance in the Resurrection of the Messenger of God, which
was promised by God in the Qur'an. For it began when two hours and eleven
minutes had passed on the night of the fifth of Jumada I of the year one
thousand two hundred and sixty (1260), which is the year one thousand two
hundred and seventy from the beginning of (Muhammad's) mission. This was
the beginning of the resurrection of the Qur'an, and it will last until the
disappearance of the Tree of Reality, [p.31] for, until a thing has
attained the stage of perfection, it cannot be resurrected. The perfection
of the religion of Islam took until the beginning of the revelation, and
from then until the time of disappearance the fruits of the tree of Islam
will be manifested, whatever they may be.

The Resurrection of the Bayan will take place on the appearance of
him whom God shall manifest, for today the Bayan is in a state of seed, but
at the beginning of the revelation of him whom God shall manifest, the
Bayan will be in the final stage of perfection. It will become apparent
that the fruits of the trees that were planted are to be plucked, just as
the revelation of the Qa'im of the Family of Muhammad is identical to the
revelation of the Messenger of God hiumself; but this does not become
apparent except through the plucking of the fruits of Islam from the
Qu'ranic verses that were planted in the hearts of men. This plucking of
the fruit of Islam consists only in faith in him and affirmation of his
truth, and yet the only fruit that has been given has been in the contrary

He manifested himself in the very heart of Islam, where all declare
themselves Muslims through their relationship to him. Yet they have
brought him without any right to dwell on the mountain of Maku. And this
despite the fact that, in the Qur'an, God promised all men that the Day of
Resurrection would come, for that is a day whereon all shall be presented
before God, which means their being presented before the Tree of Reality;
and all shall attain to the presence of God, which means his presence.
This is because men cannot be presented before the Most Holy Essence, nor
is it possible to conceive of entering into its presence. What is possible
in terms of presentation and meeting refers to the primal Tree.

God has established the clay (tin-ra) as His own House (i.e. the
Ka'ba) so that whoever presents himself on the Day of Resurrection before
the Tree of Reality shall not regard himself as far removed from admitting
that he has been presented before God or from meeting with Him through
entering into his presence..

A ninth of a ninth of a tenth of a tenth of a moment in the Day of
Resurrection is better than years spent between resurrections, for the
fruit of more years shall be manifested upon the Day of Resurrection. In
this way, the fruit of the one thousand two hundred and seventy years of
Islam will appear from the beginning of this revelation until its end,
which is the beginning of the setting of the Sun of Reality. The fruits of
the period from the beginning of this revelation until the revelation of
him whom God shall manifest shall return to the next resurrection, which is
his appearance.

O people of the Bayan! Have mercy on yourselves, and do not render
worthless your long night when the day of resurrection appears, even as was
done by those who remained veiled among the people of the Qur'an. For one
thousand two hundred and seventy years they prided themselves on (being
believers in) Islam, and yet, when the day came when the fruit was to be
plucked, which was the Day of Resurrection, the decree of unbelief in Islam
was passed against them [p.32]. They were rendered worthless by this decree
until the next resurrection.

How many individuals have undergone mortification from the
beginning of their lives and have striven earnestly for the good pleasure
of God, and have taken pride in their dreams if they beheld the Qa'im of
the Family of Muhammad in them. And yet, now that he has appeared in the
revelation of God, which is the most manifest of revelations, bringing the
verses and explanations upon which the religion of Islam is established,
they do not present themselves before God, nor do they manifest the fruit
of their faith, nor do they arise unto that for which they were created,
and they even issue decrees against him through whom they turned to God by
night and by day, saying 'Thee do we worship' . If they only contented
themselves with that, but they do not. On the contrary, they desire to
cause distress unto the Friends of God.

O people of the Bayan! Do not commit what the people of the Qur'an
have committed, in rendering worthless the fruits of your might. If you are
believers in the Bayan, at the time of the appearance of his verses say:
'God is our Lord, with whom we associate no-one. This is what God promised
us of the manifestation of His own self. We call upon none beside Him.'
Obey him in whatever you do, for then you shall have manifested the fruit
of the Bayan. If you do not do so, you shall be unworthy of mention before
God. Have mercy on yourselves! If you do not arise to aid the
manifestation of Lordship, do not, at least, cause him any sadness, for he
shall manifest himself much as I manifested myself, and he shall cause the
creation of the Bayan to return to life. Yet you have in ytour hearts
considered nothing but (the possibillity) of your own faith (in him).
Hasten to respond to God and to affirm the truth of his verses, for that
wil be to respond to him whom God shall manifest and to affirm the truth of
his words. Let not yourselves be veiled from your beloved by anything
whatsoever, for if a decree should issue forth from his utterance it will
last until the Day of Resurrection, and through it the people of paradise
shall enjoy its pleasures, while the people of hell shall be tormented in

In this day, which is the Day of Resurrection, the locus of the
distinction of (men's) fate (mahall-i fasl-i qada) resides upon this
mountain. All do what they do, imagining that it is done for his
good-pleasure, yet they accept for him what they would not accept for their
own selves. Should you enter into a covenant with God that you will not
accept for anyone anything but what you would accept for yourselves, maybe
in the next resurrection, even if you don't attain to God's presence, you
will not bring sadness upon His sign. [p. 33] It would pass beyond even the
benefit of all that believe in the Bayan were you to avoid bringing harm
upon him - and yet I know that you will not do so. Even so have I, in this
resurrection, passed beyond the benefit of them that believe in the Qur'an,
but you have not avoided doing me harm. There is no hell fiercer for you
before God than that you should turn through me towards God by night and by
day, while decreeing for me what you would no accept for yourselves. God
shall judge between me and you in truth. He, indeed, is the best of judges.

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