Arabic Bayan (Starting Where Persian Left Off)

Vahid 9

Then the First after the Tenth
Do not sell or buy the four elements.

Then the Second after the Tenth
The hair of animals, and whatever has no spirit breathed into it, does not invalidate your prayer. You give thanks in the religion of God.

Then the Third after the Tenth
Never tear any book at all.

Then the Fourth after the Tenth
Once nineteen years have passed, if you are able, renew all your means and possessions.

Then the Fifth after the Tenth
Write down the mention of the Bayán upon all your crafts, so that perhaps, in the appearance of truth, you would be wary in your religion, and would not mention anything without right before the First Tree.

Then the Sixth after the Tenth
Never strike anyone at all.

Then the Seventh after the Tenth
Over the course of nineteen days, host nineteen souls, even if you provide them only with a single measure of water; and if you cannot manage that, attain to the number of one.

Then the Eighth after the Tenth
Do not tear your garments, nor strike your bodies when someone among you or anyone else dies—never, ever.

Then the Ninth after the Tenth
When you deem permissible the fish of the sea and the river, say: “In the name of God, the All-Preserving, the Self-Subsisting.” Then you may eat all that bears scales.

Vahid 10

The Single Tenth
In the name of God, the Most Restrained, the Most Holy. Indeed, I am God—there is no God but Me—the Most Perfect, the Most Perfect. It has been sent down in the Single Tenth that I bear witness there is no God but Me, the All-Preserving, the Self-Subsisting.

Say, the First
Do not be cautious about the dog or others; and if its moist hair touches you, there is nothing but that you may wish to cleanse yourselves.

Say, the Second
Truly God has permitted those who believe in the Bayán, from among the letters and letterings, to look upon them; and they, in turn, to look upon those believers, whenever they so desire.

Then the Third
That which you possess from the dominion of God, you shall inherit. Therefore, apportion among yourselves what We have allotted to you, so that perhaps you may, through the enumerations thereof, enter into your own selves on the Day of God’s appearance and thereby believe in Him Whom God will make manifest, and be certain through His signs. Say: Indeed, your descendants inherit from the Book of Ṭāʾ; among them, divide with justice. Say: Whatever God has prescribed for them is by the measure of “maqt,” so that they might be thankful. Say: That which God has ordained for your spouses from the Book of Ḥāʾ is by the measure of ṭāʾ and fāʾ; among them, divide with fairness. Say: That which God has decreed in the Book from the Book of Zāʾ for your father is by the measure of ṭāʾ and kāf; judge therein by what God has appointed for you. Say: That which your mothers inherit from the Book of Wāw is by the measure of the exalted in the Book; decree it as God has determined. And that which God has laid down for your brothers is by the measure of shīn from the Book of Hāʾ; fulfill that for them as God has prescribed. And that which God has prescribed for your sisters is by the measure of rāʾ and mīm from the Book of dāl; deal justly with them in accordance with what God has ordained. And that which God has decreed for those who teach you the knowledge of the Bayān is drawn from the Book of jīm by the measure of qāf and fāʾ; you must distribute it among them with justice.

Say: God has apportioned your inheritance according to four degrees after one-third, in keeping with what is determined in the letters. Such degrees, before the four—one-third thereof—remain from the treasury of knowledge in the Book of God, unchanging and unalterable; you behold it within your own forms. Then, on the Day of Resurrection, by the measure of “hāʾ,” you will believe in Him Whom God will make manifest and be certain.

Say: The Fourth
The essence of the religion, in your beginning and in your return, is that you believe in God—there is no God but He—then in Him Whom God will make manifest on the Day of Resurrection in your return; then in that which God sends down upon Him from the Book; and then in him whom God made manifest under the name ’Alí before Muḥammad, according to what was revealed in the Bayān, of which all are powerless to grasp. Should you, at your return, attain unto Him Whom God will make manifest, then indeed you reach your beginning.

Say: The Fifth
All that may be called a “thing” has been immersed in the ocean of permissibility and purity for its own self by its own self, except for those who do not believe in the Bayān, and you are not forbidden from that in the Book. For that is what you have been enjoined; it does not change from its own state, and you shall be questioned concerning that which your Lord, your God, has commanded you. Therefore, avoid all that you yourselves find repugnant.

Say: The Sixth
God has forbidden you in the Bayān to cause harm, even if it be merely a hand striking a shoulder. “O servants of God, fear Him!” And indeed, when you wish to contend with the utmost modesty, record your proofs, and with the highest courtesy, speak. For you shall meet your Lord on the Day of Resurrection by meeting Him Whom God will make manifest, and the one who is the Gate for all the worlds, so that perhaps you may not meet your Lord and perform a deed that grieves your Lord by causing sadness to Him Whom God will make manifest, while you remain unaware and fail to remember.

Indeed, the Seventh
Each of you must convey on behalf of yourselves to Him Whom God will make manifest a crystal container of a most rare and invulnerable perfume from the Point of the Bayán. Then bow down before God with your own hands, not by the hands of others—unless you are entirely unable.

Indeed, the Eighth
Do not prostrate yourselves except upon crystal containing specks of the first and the last dust, as a mention from God in the Book, so that you do not bear witness to anything displeasing.

Indeed, the Ninth
Every soul must acquire a lofty, impregnable crystal in the measure of the One, according to what is possible. If someone is able but does not own it, it is prescribed for him to give nineteen mithqáls of gold as a specified limit in the Book of God, so that you may act with awareness.

Indeed, the Tenth
The letters must not remain beyond ninety days once their counterparts have been taken, nor may the counterparts remain beyond ninety-five days once their letters have been taken—this is a fixed decree in the Book of God, so that you may be conscious and bear witness that all dominion belongs to God and that all return unto Him. If they remain beyond what God has allotted for them, after they have the capacity and ability, they must spend ninety-five mithqáls of gold; likewise, for women, ninety-five mithqáls of gold—if they can, or if those responsible can. Otherwise, they are absolved. And God has desired nothing but love and contentment for everyone, that you may be grateful in the paradise of the Bayán.

Indeed, the Eleventh
Those who produce a written work shall inscribe at its beginning, “There is no God but God,” and at its end, “There is no proof but upon the one before Muḥammad,” so that on the day of Him Whom God will make manifest you may reason with something akin to this and thus be guided.

Indeed, the Second after the Ten
Your offspring are not bound by the ordinances of your death before the spirit is breathed into them. After the spirit is breathed into them so that they might be born alive, watch over your bounds of life within them. If they emerge stillborn, the ordinances and prayers concerning them are lifted from you. Neither fathers nor mothers shall approach them, lest this cause sorrow—except if there is no one else, as a mercy and favor from God in the Book, so that you may be steadfast in the days of God.

Indeed, the Third after the Ten
In the Bayán, it is permitted for you to become single, one by one, by choosing for yourselves the number of Ḥayy (the Living), so that on the Day of Resurrection, you may present yourselves in that station before God, your Lord. Say: the Point is the sign of the First Tree, and the Living are the signs of the First Living. You must watch over yourselves in that matter so that, on the Day of Resurrection, you may be with Him Whom God will make manifest and with the Living Letters, do not conceal yourselves. For if He Whom God shall make manifest appears in the station of the Point or of the Living, He is certainly the truth from God, with no doubt therein. Truly, we believe in Him altogether.

Indeed, the Fourth after the Ten
God has prescribed for your fathers and mothers to provide for you from the very start of your creation until you complete nineteen full years. And it is incumbent upon you to provide for them until the end of their lives if they are not self-sufficient. Likewise, if they can provide for you, they must do so. You are able to fulfill this as long as you remain on earth, provided that each remains within the bounds of their religion. Should any of them withdraw from these bounds, you are absolved from their obligations. Whoever withdraws from God’s limits in this matter must, every year, spend nineteen mithqáls of gold in the path of God, as a decree in the Book of God, so that you may remain aware.

Indeed, the Fifth after the Ten
Do not ride upon cattle or place any burden upon them, if you believe in God and His signs. Do not drink the milk of donkeys, nor load them—or any other beast—beyond their capacity, as God has prescribed for you, so that you may be conscious. Do not ride an animal except with bridle and stirrups, and do not mount anything on which you cannot safeguard yourselves, for God has sternly prohibited you from that. And do not break an egg upon anything that would spoil its contents before it is cooked. This is what God has designated as the provision for the First Point in the days of Resurrection from His own presence, that you may be thankful.

Whatever appears in the egg as blood is pardoned for you, and it is pure; yet do not eat it, so that you will not bear witness to something displeasing. Do not board the ship except in accordance with your capacity and ownership, and do not dispute or contend while aboard. You must journey among yourselves in the utmost spirit of harmony and fragrance. It is prescribed for those with authority on the ship to place foremost the well-being of those who travel therein whenever it grows turbulent among its passengers, at which time you are unable to stand firm.

Designate the place of your purification in a seat that does not alarm whoever enters it; act just as you do with your privies in other locations. Likewise, do not become overly watchful of purification in the ship beyond what you are able. It has been lifted from those behind the sea, what God ordained for them of obligatory travel if they lack the means for land travel. It is permitted for them to appoint others on their behalf to perform the pilgrimage and deliver their expenses from their location to wherever they must return—if they can do so. Otherwise, they are excused, along with whatever they undertake.

Indeed, the Sixth after the Ten
God has enjoined upon every king of a land one hundred and forty mithqáls of gold each year, and upon the greatest vizier two hundred and ninety mithqáls to be stored for Him Whom God shall make manifest, and at the time of His appearance, they shall deliver it to Him with their own hands. This is so that, in that Resurrection, they will not grieve the Manifestation of their Lord. Perhaps, in return for the deeds of those who came before them, those who remain behind in the Bayán, seated in their places, will act with justice. O you who hear these words, if you do not believe in Him Whom God shall make manifest, do not sadden Him; for in that Resurrection, if these people had believed in the First Point, no one in the Bayán would have been grieved, and all would have journeyed toward the next Resurrection in peace and delight. But they drew a veil over themselves and acquired what God does not love in the Bayán. And you—do not distance yourselves from the mercy of your Lord by acting as they did. If you fail to deliver to Him Whom God shall make manifest what God has decreed for you in the Book, then at least do not grieve Him and do not harbor doubt when you hear the matter.

Make yourselves the arbiters between Him and those who possess the Bayán: submit His verses to those who have the Bayán if you acknowledge your own inability, as well as theirs. Then you will believe; but if you do not admit your own inability or theirs, then do not sadden Him. Even if He were to appear as a judge in that Resurrection to clarify the truth for everyone on earth, nevertheless each group would still return to its own ruling in matters of religion and worldly concerns, making judgments among themselves. Yet they will not manifest a decree by which their faith could be established, something that would testify to their incapacity before the signs of their Lord.

Thus they glorify themselves by that ruling day and night, wearying themselves and exhausting their works, all the while imagining that they are doing good. You who have the Bayán—do not be veiled in the same way.

Indeed, the Seventh after the Ten
O possessors of authority, command those who follow you never to take the clothing or possessions of anyone; if someone is found doing so, then both you and they are forbidden from your spouses for nineteen days. If, despite this, you still unite, you shall owe nineteen mithqáls of gold, to be delivered to the witnesses of the Bayán, who will then give it to the person from whom the clothing or property was taken, so that you may be conscious. Also command those who follow you that no one should ever oppose or confront anyone else—so that on the Day of Resurrection, you will not stand against the companions of Him Whom God shall make manifest. In every land, order that its houses, markets, and places be organized; each type of goods should be kept apart from others, so as not to commingle, unless it is in a place prepared for it. Let every type of goods occupy a single area in a most pleasing arrangement. Command as well that each type be placed in a single caravansary, for that is more conducive to benefit and piety, if you perceive it so.

Indeed, the Eighth after the Ten
Do not command that anything be taken from anyone—not even a hair’s worth—nor that anything be reduced from a person after God has perfected the outward formation of that individual, according to the divine decree recorded in the Book, so that none among you will grieve anyone else. Whoever takes something from another’s body—or alters its color to any degree—or changes their clothing, or intends to degrade them—God has forbidden him from his spouses for nineteen months in the Book of God; and whoever does so must pay, within God’s bounds, ninety-five plus one mithqáls of gold, so that perhaps you may be conscious. Do not command, nor commit, nor approve any such thing; do not oppress anyone by even a mustard seed, if you believe in God and His signs. If you do not believe in God and His signs, then act in a way that does not strip you of your life; for before you were created, you were in God’s sight a drop of water after clay, and you shall return to the palmful of clay. Therefore, be ashamed and never accept for anyone that which you do not accept for yourselves. You are at the height of managing your lives—reflect well, and do not ruin anyone’s existence after God has perfected their creation, simply for the sake of brief worldly prestige or fleeting prosperity. Both will be cut off from you, and afterward you shall enter the Fire, longing as though you had never been created or acquired such deeds that cause sorrow to another. If only you would reason during your lifetime, you would wish you had scarcely perceived.

Say: The Ninth after the Ten—No command has God ordained, nor any prohibition revealed, except for the exaltation of Him Whom God shall make manifest. Should He present you with a command or a prohibition, it is His honor, which is God’s honor, that you must regard, and from the totality of both (the prior command and prohibition) you must withdraw.

Vahid 11

The Single Eleventh after the Ten

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

Truly, I am God—there is no God but Me—the Most Firm, the Most Firm. I have sent down the measures of all things in the numerical value of “yá” within the One, so that you may be thankful.

Say: Indeed, in the Single Eleventh after the Ten, you first bear witness—if you swear by God and then by Him Whom God shall make manifest, and you are truthful between yourselves and God—then no obligation is upon you; and that which you swore regarding shall be returned to you, unless they withhold it. If they do withhold it, they must pay nineteen mithqáls of gold as a fixed decree in the Book of God, so that you may be conscious. But if between yourselves and God your Lord you swear and are not truthful, then you must, as prescribed in the Book of God, pay nineteen mithqáls of gold and return it to whoever was the object of your oath, as a fixed decree in the Book of God, so that you do not swear without right.

Say: The second—any king who receives the Bayán must select, from among the inhabitants of his realm, the number of “káf” and “há” from among the learned—those who should be the dawning-places of the letters in the Book of God—so that on the Day of Resurrection they may believe with certainty in Him Whom God shall make manifest, give victory to God’s religion, and make known to all people throughout his realm what is required, so that they may help the weak and show them mercy. Then they shall not hide themselves from God their Lord concerning the limits of their faith.

Say: The third—whoever mocks a believing man or believing woman must pay the measure of the One in gold, and then in silver. Then one must utter the word of forgiveness ninety-five times, so that you may be conscious and not mock others. One should return it to the one who was mocked, if able. If one is unable, then the gold and silver are lifted from him, but the obligation to seek forgiveness remains. And if he has no tongue and mocks by his gestures, let him choose someone to seek forgiveness on his behalf. O My servants, be conscious of God.

Say: The fourth—Truly, the Bayán and whomever is within it are alive, whether through its light or its fire, until the day of Him Whom God shall make manifest, during which you have power to bring them both to life, then you shall proclaim, and then you shall establish the judgment. Say: Indeed, the fire is for those who draw a veil over the bounds revealed in the Bayán; and the light is for those who observe God’s limits. This is within the Bayán itself, not in the religion into which they have entered. O every thing, be conscious.

Say: The fifth—Whoever enters the Bayán, do not drive him away from his faith; and if you do drive him away, you must pay nineteen mithqáls of gold, delivering it to the one you have driven out, as a fixed decree in the Book of God, so that you will not expel anyone from the Bayán. If you bear witness against someone to something for which God has not granted permission in the Bayán, that person has disobeyed God, his Lord, yet has not departed from the foundation of his religion. In proportion to the extent of his veiling, the fire shall reach him. With pleasing and gracious speech, you must make this known to them and remind them.

Say: The sixth—Whoever awaits the appearance of Him Whom God shall make manifest without knowing God or seeking His pleasure in understanding His essence and His good pleasure. Such people have not recovered even a single letter of the Bayán, and in the sight of God, they have not been believers. Convey the Book of all things to every soul, even if it be anyone at all, from what remains of the First Wondrous Name, which is a remembrance from God to all the worlds. Then seek forgiveness from God—there is no God but He—the All-Preserving, the Ever-Living—and turn to Him in repentance.

Say: The seventh—In the Bayán, you are forbidden to possess more than the measure of the One from any book. If you do possess more, you must pay nineteen mithqáls of gold as a fixed decree in the Book of God, that you may be conscious.

Say: The first is the Bayán itself. Then the Living are the sciences brought forth within the Bayán which are incumbent upon you in your religion, such as grammar, morphology, letters, the enumeration of letters, and whatever you compose in the religion of God through the ways of order, so that you may bring order. Therefore, produce only the essences of knowledge and wisdom, and remain veiled from their embellishments—this is so that, before Him Whom God shall make manifest, nothing will be present except the Bayán itself and whatever has come into being within the Bayán by the measure of the Living, who have attained the pinnacle of knowledge and piety and have been sincere in the religion of God.

Say: The eighth—Do not scatter the letters, but gather them in delicate containers or in a gentle cloth. If you guard them otherwise, you are still arranging all letters upon raised places; act so that you may watch over their spirits, so that perhaps, through their spirits, you will attain that which lies in the sublime realms, and remain veiled from all else. Gather together the spirits that are connected thereto within yourselves, so that you will not be dispersed into things that cause you sorrow, but only into what brings you satisfaction and gratitude. And whoever owns any letter must keep it in a cherished station of dignity. If it is in a servant’s chamber, it is incumbent upon each individual to preserve what belongs to them of each written letter, whether placed all in one place or in different seats. God has permitted this for you, so that you do not find the matter difficult.

Say: The ninth—Do not sit in the seats of majesty except during the appointed cycle. If you do sit there otherwise, you must pay nineteen mithqáls of gold, unless you are compelled. But whoever compels you must likewise, according to the Book of God, pay what is due, so that you do not depart from the bounds of your proper courtesies. You are permitted to be seated in your houses when your families sit with you, for you cannot always sit around the chambers unless you come together in one place with mutual affection. The requirement regarding seats of mourning has been lifted from you, so that you might grieve for the trusted ones of God.

And if anyone arrives as a guest to another, the host must honor him with inviolable esteem and offer him a place with his own self and those around him. If they fail to do so, then it is incumbent upon all of them to say: “Truly we seek forgiveness from God, Who has the most beautiful names, for all things, and to Him we do indeed return in repentance.”

Say: The tenth—Permission has been granted in the Bayán, that all which has been revealed therein be in Arabic, for those who can understand. And if anyone wishes to explain something in Persian, the Book has given leave for those who cannot grasp the words of the Bayán; yet interpret it only with truth. Do not transform the Persian into Arabic unless it is done correctly. And let all of you, collectively, own a beloved Arabic Bayán and a Persian Bayán for those who are unable to comprehend what God has revealed. And you must guard what has been revealed to the Witnesses as you would the apple of your eye, then convey it to Him Whom God shall make manifest.

It is permitted for you to arrange from the “Books of the One” that third portion in a single volume, first all in Arabic, then all in Persian—by God’s mention—so that you may fully encompass the outward sense of all God has revealed in the Book, and then act in accordance with it.

Then the Eleventh after the Ten—Do not put yourselves before Him Whom God shall make manifest, nor before the First Living, whether they appear in the highest station of creation or in the lowest, for in God’s sight they are exalted. Whoever steps ahead of them must pay nineteen mithqáls of gold, as a decree in the Book of God, so that you may be conscious.

Say: The second after the Ten—You, O people, are the guides of the Cause of God. Whenever you testify against someone that they should be turned away from something, if you can respond, then you must do so; for God answers them according to what He has commanded you, once He has made you aware of someone’s request. It is prescribed that you fulfill it, and if you veil yourselves, then seek forgiveness from God, your Lord, nineteen times. And if you refrain from seeking your own forgiveness, you must pay nineteen mithqáls of gold, as a bound set down in the Book of God, so that you may watch over yourselves. So that whenever any soul appeals to you concerning your religion, you may respond; and concerning the bounds of your world, you may fulfill them as a favor from God upon them, that perhaps you may become the manifestations of how God responds to His servants.

Say: The third after the Ten—If a king is raised up in the Bayán, it is ordained for him that he may possess for himself a particular item to place upon his head, one that bears the number ninety-five, which has no equal, no likeness, no match, nor any companion or counterpart, and does not exceed the measure of “hāʾ,” signifying the appearances of His names as a divine honor unto him until the Day of Resurrection. On that day, everything he fashioned by this means in the Bayán shall be ransomed at the feet of Him Whom God shall make manifest, and then you shall prostrate before God. Should you boast of these things, O you who hold dominion—otherwise, God is indeed independent of all the worlds.

Say: The fourth after the Ten—Assign from the very start of your night until the end of your day five divisions. At each division, you must call out the adhán. Begin with the start of night, then in the first instance repeat nineteen times “There is no God but God,” followed by the measure of the One, “God is the Most Independent,” then speak it aloud. In the second instance, nineteen times “There is no God but God,” then the measure of the One, “God is the All-Knowing,” say this. In the third instance, nineteen times “There is no God but God,” then the measure of the One, “God is the Most Just,” say this. In the fourth instance, nineteen times “There is no God but God,” then the measure of the One, “God is the Possessor of all,” say this. In the fifth instance, nineteen times “There is no God but God,” then the measure of the One, “God is the Most Powerful,” say this.

And it is prescribed for you that you must give the call to prayer in a place such that those around you can hear. If the sound does not reach someone, that person is required to pay nineteen mithqáls of the purest white sugar each day and night, so that you may watch over yourselves and not veil yourselves from the remembrance of God. Whoever is sleeping is not held accountable; but whoever is short of true sleep must be in a location where they can hear the sound. You are not required to leave your rooms to hear the call; rather, it is sufficient in the Book of God that you have a means for the caller’s voice to reach your dwelling.

If the adhán becomes difficult for the one calling it, let him say once, “God has borne witness that there is no God but He, and that the one whom God shall make manifest is indeed the truth from God. By God’s command, creation proceeds from His presence; indeed, we believe in everything God reveals unto Him.” This is from the bounty of God upon them in their days of cold and times when they cannot endure for long.

Say: The fifth after the Ten—If you forget something in your prayer, then make up only that portion which has been missed, not all your actions. The same applies beyond your prayer, for you are absolved in that which came beforehand, and then you need not dwell on it. And by that very same matter already settled, you observe and fulfill. It is decreed for those who have been given the Bayán to let the knowledge of their own selves regarding all that is on earth be reduced to nothing in relation to every king, his daughter, his book, the limits of his dominion, the number of his troops, and the splendor of what he possesses or might possess without parallel—until the day when all shall be presented before God, their Lord.

Say: The sixth after the Ten—Do not kill any soul, nor sever anything from a soul, ever, if you believe in God and His signs. Whoever commands or perpetrates such an act, or can prevent it but does not, or is pleased with it, must, according to the Book of God, pay eleven thousand mithqáls of gold to be delivered to the heirs of the victim. Furthermore, all spouses are forbidden to him for nineteen years. This testifies in the Book of God that his very being was created against God’s love and pleasure, and he shall enter the Fire after his death, nor shall God ever forgive him. However, if he abides by these limits and lightens that which has been decreed for him, let him be conscious of God, and then remain so.

If anyone kills another unintentionally, nothing is binding upon him except that the person and the heirs of the one slain must be satisfied, and must grant him pardon, that he might be among those who seek forgiveness before God, his Lord. Such is the case with any circumstance that befalls a person. Therefore, be mindful of God, O every soul, and remain aware.

As for those who committed murders in the land of Ṣād, if they believe in God and His signs, they must take the blood-money for what they have done from the heirs of those killed, according to the limits previously determined, so that you may act with awareness in God’s religion. After this, do not draw near to such acts again.

Say: The seventh after the Ten—Whoever orders that someone be driven out of his home, or city, or village, or realm of sovereignty, is forbidden for nineteen months, and must pay nineteen mithqáls of gold, to be returned to him who was driven out, as a fixed decree in the Book of God, so that you may be conscious.

Say: The eighth after the Ten—Whoever drinks an intoxicant that removes his senses must pay, in accordance with the Book of God, ninety-five mithqáls of gold. And never treat your sick with any intoxicant if you believe in God and His signs.

Say: The ninth after the Ten—Whoever writes even a single letter about Him Whom God shall make manifest, or concerning that which was not revealed in the Bayán before His appearance, must pay nineteen mithqáls of gold according to the Book of God. God has granted no one permission to seize that from him or to question him about it. And whoever does question him concerning that ordinance must incur upon himself the same penalty for having asked about what God did not allow him to ask. Thus be mindful of God, and do not set down so much as a single letter regarding Him Whom God shall make manifest, nor about anything beyond the bounds of what God has revealed prior to the appearance of truth. And do not judge after the appearance as you did before it, imagining you consider yourselves as acting rightly. Yet if you are not writing on behalf of the truth, then do not write anything against the truth. This is what God has counseled you, so that you might be mindful. If you do not support Him Whom God shall make manifest by what you write for Him, then do not be distressed by what is written against Him. Therefore, fear God as He should be feared, so that on the Day of Resurrection, in God’s presence, you may be saved.