BB00194: Fi Javabi’l-Mujadala va’l-Mubahalah

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

I praise Thee, O my God, as befitteth Thee, and I bear witness before Thee, O my Lord, as becometh Thee, that Thou art God, and that there is none other God but Thee, alone, without peer or partner, and that Thou art the Almighty, the All-Wise. O Lord! Thou knowest my station and beholdest my inner being.

After having entrusted the judgment of response to those most worthy of address, and having laid out the paths of reasoning for the people of glory by way of divine good-pleasure, yet since the matter remained obscure to certain men, I commune with Thee on this page with this weary tongue, and I have answered him who asked of me out of displeasure, that it might be known after this explanation that I stand not in the station of proof-giving, nor do I claim judgment over the souls of servitude in the Bayan. I seek refuge in God from the whisperings of Satan and from that which the All-Merciful loveth not for the people of the Bayan. Verily, there is no God but Him, the Lord of great bounty.

Thou knowest the import of what the questioner desired regarding the interpretation of the verse through enumerated proofs. I bear Thee witness that I intended not its outer meaning save for its inner truth, and none can tell of its essence save through its very being, and it hath no proof save its own reality, and no attribute save its own identity. Whoso knoweth it through proof other than its essence hath veiled himself from its truth, and whoso claimeth authority over it without establishing its divine unity hath associated partners with its Lord, for God, glorified be He, hath created it for Himself, purified from indicating aught else but Him.

He who saith regarding its addressee that God’s beloved answered on the night of ascension “Thou art the Beloved and Thou art the Best-Beloved,” and he who saith regarding its agent that God hath revealed its judgment in the Qur’an—“When thou didst throw, it was not thou who threw, but God who threw”—there is no doubt that creation can know only its own station, and the verse in the realm of its being indicateth naught save that which brought it into existence without precedent or parallel.

There is no path whereby any soul may attain unto the knowledge of the Essence, for that which He is none can know save He Himself—glorified and exalted be He above all that they associate with Him. I bear Thee witness, O my God, that when Thou didst create that Word, Thou didst cause it to testify unto that which no one like unto it could ever testify; for it was Thy self-disclosure unto it, through that which it accepted of itself, without any allusion from the created things within its own realm. And when Thou didst send it down to manifest Thy wondrous power therein, the whole of existence—nay, even that which We have not brought into being within the universe—bore witness unto it through the mention that is withheld. And now, O my God, behold Me setting forth before Thee those testimonies concerning it, that mankind may know that the enumerated proofs are the portion of those who dwell within limits, and that they are present in Thy Book. The first witness unto it is the First Mention, and its seven grades—every one of them—have testified unto it with pure sublimity.

Then come the stages of receptivity in their entirety, from the first determination unto that which hath no end; then the manifestations of those stations, from the sea of unity unto the multiplicity of limitlessness, from might and grandeur, even as they were inscribed in the decree of the Book and in accordance therewith; then the Throne and those who abide thereon; then the Footstool and whatsoever God hath created in its heaven; then the seven heavens and those who glorify God therein, of angels and of spirits; then the earth and all that God hath created upon it of every thing; then whatsoever the knowledge of God hath encompassed beneath the earth and beyond all these indications. God is, verily, the best of Guides and the surest of Witnesses.

O my God! Thou indeed knowest that, after the mention of these signs unto the people of hearts and of understanding, there remaineth in the souls no passing thought, nor in the eyes a single glance, nor in the bodies a movement, nor in the trees a leaf, nor in the mountains a stone, nor in the seas a drop, nor in the earth a grain of dust, nor in the heavens a revolution, nor in the pens a stroke, nor in the spirits an indication, nor in the hearts a token, but that all bear witness unto it, all know it, and all, by the leave of God, are subjected to its decree. And what it signifieth, in its very essence, proclaimeth naught but certitude; and in the majesty of its descent, naught but renunciation.

Thus hath God created it for His own Self, and made all things the evidences of His dominion, lest any should dare, in the presence of His Countenance, to utter aught of falsehood; and all that He hath bestowed return unto Him safe and sound.

O my God! Thou knowest that I am Thy servant who hath believed in Thee and in those whom Thou lovest as Thou wouldst have them be loved. I possess no power to profit or harm myself, and sufficient art Thou as my witness.

Thou, O my God, dost witness that the questioner hath exceeded in his response the paths of disputation beyond the people’s way, and I know not their methods of knowledge regarding the conventions of language, the composition of phrases, the conjugation of forms, and the establishment of conclusions after stating the premises. But do I not know that when that verse appeared at the equator of natural evidence, every possessor of knowledge confirmed its truth according to the established rules of grammar, rhetoric, morphology, prosody, logic, and principles?

And what was the custom of the learned and the wise regarding conventional contingent verses among them? I swear by Thy might, I know nothing of formal learning, nor do I perceive any merit in its knowledge before Thee, for all besides Thee is vain and perishable before Thy gracious countenance, since all excellence lies in Thy love and the love of those who love Thee, and all evil lies in wrath and injustice against Thy chosen ones.

By the might of Thy Essence and the greatness of Thy names, I have acknowledged servitude and shortcoming in every matter before Thee, and I seek Thy forgiveness for whatsoever Thou detestest in the path of Thy good-pleasure, and I turn unto Thee as befitteth Thee and as Thou deservest. I bear witness that Thou hast made plain the paths of proof for the people of disputation in Thy Book. Thou didst say—and Thy word is the truth—“Bring then a discourse like it, if ye be truthful.” Thou knowest that I have not seen in anyone’s hand a discourse like it, and yet they seek the judgment of mutual execration after having known that such judgment is obligatory for one who wishes to make clear his cause, while for one who desires neither cause nor judgment and dissociates himself from what people say regarding his right, nothing is incumbent upon him.

Glory be unto Thee, O my God! If anyone knew my grief, he would have mercy upon me, and if anyone were aware of my station, he would hear my weeping. O my God, Thou art the Possessor of a subtle mystery.

Therefore, O God, inspire Thy servants—Thy seeking servants—with that which befitteth Thee of bounty and generosity, and preserve them from approaching sedition, for it is worse than slaughter in Thy sight. Enable them, O Lord, to establish truth through these verses and nullify falsehood through these signs. I bear witness that this questioner and whosoever desireth to follow his path in the way of argumentation seek only the word of certainty from Thy grace and the knowledge of exposition from Thy wisdom.

Thou knowest the condition of Thy servants who believe in Thy Self, and Thou, O my God, bestowest Thy remembrance upon whomsoever Thou willest as Thou willest, and withholdest from whomsoever Thou willest as Thou willest whatsoever Thou willest. None can repel Thy will or reverse Thy word, and Thou art witness over all things.

O God! Thou sufficest against everyone, while none sufficeth against Thee. Therefore, O God, suffice this questioner and whosoever desireth to follow his path, however Thou willest and wherever Thou willest, for I am Thy servant and within Thy grasp, and I implore Thy forgiveness for that which Thy knowledge hath encompassed concerning me, and I turn repentant unto Thee. And glorified art Thou far above what the oppressors say with great haughtiness.