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

In the Name of God, the Inaccessible, the Most Holy

Praise and sanctification are due to the regal substance of holiness,
glory, and majesty, Who has existed eternally and will continue to exist in
the being of His own Essence, Who has always been and always will be
exalted in His own eternity, far above the comprehension of all things. He
did not create the sign of His knowledge within any other being other than
by means of the incapacity of all things to know Him; nor did He shine
forth upon any other thing other than through His own Self. He has,
therefore, always been lifted high above association with any other thing,
and He brought all things into existence in order that they might all
confess before Him on the Day of Resurrection within the being of their
true selves that He has neither peer nor equal, nor rival, nor likeness,
nor similitude.

No, He has been and remains alone in the dominion of His own Godhood, He
has been and remains glorified in the soveriegnty of His own Lordship.
Nothing else has ever recognized Him as He deserves to be recognized, nor
can anything ever hope to do so, for whatever mention of existence they
might apply to Him would itself have already been created by the soveriegn
power of His own Will, and He Himself would already have shone forth on it
with His own Self upon the exalted heights of His Throne.
He created the sign of His knowledge within the depths of all things in
order that they might be sure that He is the First and the Last, the
Manifest and the Hidden, the Creator and the Sustainer, the Powerful and
the Knowing, the Hearing and the Seeing, the One Who Buries and the One Who
Raises the Dead, the Giver of Life and the Giver of Death, the Mighty and
the Inaccessible, the Exalted and the All-Highest. He it is Who has never
guided and will never guide anyone unless it be to the exaltation of His
glorification and the sublimity of His praise and the inaccessibility of
His Oneness and the elevation of His magnification.

No beginning is there for Him save in His own primacy, and no end is there
for Him save in His own finality. And all things have acquired their
essences according to what He has ordained or shall ordain within them
through His own Essence, and they have taken on reality through His Being.
Through It God began the creation of all things, and through It He will
return the creation of all things to Himself. All the beautiful names have
existed for Its sake, and it is for Its sake that they continue to exist.
The depths of His Essence are sanctified from all names and descriptions,
and the purity of His Reality is lifted up above every splendour and every
exaltation, and His naked Essence is far above any inaccessibility or
altitude. He is the First, but He cannot be known as such; He is the Last,
but He cannot be adequately decsribed as such; He is the Outward, but He
cannot be characterized as such; He is the Inward, but He cannot be grasped
as such.

And He is the first to beliegve in Him Whom God Shall Manifest (man
yuzhiruhu 'llah ), and He is the first to have believed in him who has
appeared. He is a single thing, through whose creation all things are
created, and through whose sustenance all things are sustained, and through
whose death the death of all things is manifested, and throiugh whose life
the life of all things is manifested, and through whose resurrection the
resurrection of all things is manifested.

The eye of creation has never seen nor shall it ever see anything like Him,
whether in the past or in the future. He is the Name of the Essence ( ism
al-huwiyya ) and the Face of Lordship that resides within the shadow of the
Countenance of Divinity and gives token of the sovereignty of the Divine
Singleness. If I only knew that all things might taste His love, I would
not even mention the Fire, for Hell was created in its essence according to
what is within it and what is upon it, for the sole reason that it did not
bow down before Him. Otherwise, were all things to taste His love, they
would be light created from light within light unto light upon light. God
guides to His light whomever He wishes, and God lifts up to His light
whomever He wills. He is the One Who begins and the One to Whom all things
return in the end.

He it is for Whom God, the One, the Single, through the manifestation of
His own Self, created seventeen persons who were brought into being before
the creation of all other things, out of His own Person. He then caused the
sign of their recognition to reside in the realities of all beings, in
order that all things might bear witness in their inmost essences to the
truth that He is the primal Unity, the One who lives for all eternity. He
has not commanded anyone among the contingent beings other than to know its
own self and the singleness of the depths of its own reality. For all
others but Him are nothing but His creatures, brought into being through
His command. Both creation and command belong to Him, in the past and in
the future. He is Lord of all the worlds.

Wherefore, let it not be concealed from anyone who looks on these words
that God has caused the creation of the Qur'an to return on the Day of
Judgement through the manifestation of His own Self upon that Day.
Whereupon, He has created all things freshly, as if they had all just been
brought into existence at that very instant For all that has ever been
created was for the Day of the appearance of God, for He it is in which all
things reach their end, and He it is in Whom they achieve their destiny.
After He manifested Himself through the appearance of the signs of His
power, there can be no doubt at all that all things have reached the Divine
Presence in that state of perfection which they are capable of attaining.
God, may He be praised and glorified, has created the Primal Will once
more, and through It He has created all things. And, since all things have
been mentioned in a new creation, this is a proof that His creation has
neither beginning nor end. Wherefore, there has never been a situation in
which God was Lord and there were no created beings to worship Him. God has
existed eternally in the exaltation of His Holiness, and all others have
existed in the degradation of their own limitations.

The beginning of the creation of all things at this instant, which is a
Friday, has taken plave through the words God has uttered. His Holiness,
the Lord of Glory, brought this new creation into being through His own
decree and caused it to rest beneath His shadow in order that it may return
to Him. For there can be no doubt that God brings that creation into
existence and then makes it return to Himself. God, indeed, is powerful
over all things. He structured the creation of all things according to the
number of 'All Things', through the decrees which He caused to come down
from the court of His holiness and which He caused to shine forth from the
sun of His own bounty, in order that all things, through the mention of all
things, might reach a state of perfection for the sake of the manifestation
of the next resurrection, so that He might reward each thing with the
reward due to all things. If this reward should turn out to be that of
rejection, it will be part of His justice; if it should turn out to be that
of acceptance, that will be on account of His grace, for His knowledge of
all things before the existence of all things is identical to His knowledge
of them after their coming into being; and His power over all things before
their creation is the same as His power over them after their creation.
From all eternity, God has possessed knowledge of all things and power over
them. To Him belong the most beautiful names, both before and after; all
that is in the heavens and all that is on eareh and all that lies between
them recites His praise. No god is there but He, the Powerful, the Beloved.
Behold with the eyes of certitude how the gates of the religion of the
Bayan have been arranged according to the number of All Things. In the
shadow of each gate, by God's permission, the angels that belong to the
heavens and to the earth and to all that lies betwee, are bowing down,
praising, santifying, glorifying, and magnifying Him, as they carry out
their tasks on His behalf. On the day of the appearance of God, which is
the appearance of the Point of the Bayan, all things shall return to Him
when it draws to its close. And if blessed individuals to the number of All
Things should return to Him, the fruit of all things will have been
manifested in His presence. Blessed be he that is raised up on the Day of
Resurrection before God, for God will welcome him from one of the gates of
all things, inasmuch as he is the essence of that soul to which anyone who
has believed in the Bayan shall return, on account of what he has performed
in that gate. Wherefore, listen to that, then hasten, then hasten, then
hasten, then hasten, for God is the swiftest of reckoners.

If all the gates of all things should not appear befopre Him, then He will
decree the return of the creation of the Bayan, and will fold up in His
hand all the heavens that have been lifted up within it, just as in the
Qur'an a multiplicity of gates without number were rendered even more
numerous before those who believed in Him, and yet at the moment when God
decreed the return of the creation of the Qur'an, there was no-one in His
presence but a single individual, who becomes one of the gates of the
decree of the Remembrance before Him. Thus God performs whatever He wishes
and decrees whatever He desires. He shall not be asked of His doings, but
all shall be asked of all that they do.

At the moment when the creation of the Qur'an returned and the creation of
all things in the Bayan commenced, the dwelling-place of the Point, who is
the Manifestation of Lordship, was upon the Land of the name Basit.
Whereupon, the heavens that had been raised up in the Qur'an were all
folded up and returned to the Primal Point. None bears witness to that but
God and he that is with Him, although He did not send down in the Qur'an
any subject more important than that of the resurrection and its
revelation. God is the Reckoner of the number of souls who had believed in
the religion of the Qur'an. And at the moment of return, out of all these
souls, there was only oine soul in God's presence, who became the number of
All Things; and the creation of all things took place in a second creation
at the command of God, the Exalted. Wherefore, watch over your souls, O
people of the Bayan, lest you be veiled from God your Lord, though you
desire day and night to sanctify yourselves.

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