V. HOW CAN WE DISTINGUISH BETWEEN THE
TRUE AND THE FALSE? 18
VI. WHY HAS
BAHA’U’LLAH BROUGHT US NEW LAWS? … 20
VII. FURTHER
REFERENCES … 22
********************
I.
INVESTIGATION OF TRUTH
1. We are told in this quotation that even if a bad man should bring
us news we ought to investigate:
"O Believers: If any bad man come to you with
news, clear it up at once, lest through ignorance ye harm others, and speedily
have to repent of what ye have done." (Hujurat-49:6)
2. It is the duty of every Muslim to investigate
the claim found in the Baha’i teachings, that the Day of Judgement, repeatedly
promised in the Qur’án, has indeed come, and that in the blessed persons of the
Bab and Baha’u’llah we find the prophecies regarding the Manifestations to
appear on that Day, i.e. the Midi and the return of Christ to the Sunnis, and
the Qá’im and the return of Imam Husayn to the Shi’as.
3. Whilst it is true that in the Qur’án we are
told that Islam is the one and "true religion" of God and that Muhammad is the
"Seal of the Prophets", this should not stop the God-fearing Muslim from fully
investigating the truth about the Baha’i Faith because:
a. The Qur’án calls upon us to investigate the
truth and not to imitate blindly;
b. We find in the Baha’i Faith a key which makes
the Qur’án itself explain to us the true meanings of "Islam", "Seal of the
Prophets" and the "Day of Judgement".
4. In the Qur’án we are told that it would be
wrong to imitate blindly one’s parents or spiritual leaders. Let us see how the
verses of the Qur’án confirm this point:
a. Muhammad explains how the unbelievers were
led to turn down His message because they wanted to follow their fathers.
According to the Qur’án, the excuse of such unbelievers, never accepted by God,
was "Verily we found our fathers of that persuasion, and verily, by their
footsteps do we guide ourselves." (Zukhruf-43:21)
b. Muhammad further explains that the desire to
imitate one’s parents was true also in religions before Him: "And thus never
before Thy time did we send a Warner to any city but its wealthy ones said
’Verily we found our fathers with a religion, and in their tracks we tread.’"
(Zukhruf-43:22)
c. The Qur’án also describes the condition on
unbelievers when judged by God, and shows how the only excuse given by them
would be that they were misled by their leaders - but such an excuse would not
be accepted by God: "Oh our Lord! Indeed we obeyed our chiefs and our great
ones, and they misled us from the way of God." (Ahzab-33:67)
5. Let us not also argue that we must follow
what the majority of men believe. Note this verse: "But if thou obey most men in
the land, from the path of God will they mislead thee."
(An’am-6:116)
6. Let us remember that the Qur’án, which was
sent by Almighty God for the guidance of men, could also be misleading, if not
properly understood. This makes the investigation of truth on the part of every
Muslim an absolute necessity: "Many will He mislead by such parables and many
guide." (Baqarah-2:24)
7. Furthermore, the following verse teaches us
that when an apostle of God appears, men are likely to oppose Him, as He always
comes with that which their "souls desire not.": "So oft then as an Apostle
cometh to you with that which your souls desire not, swell ye with pride, and
treat some as impostors and slay others?" (Baqarah-2:87)
8. Finally, let us be confident that in our
search for God’s truth, He will assuredly assist us: "And whoso maketh efforts
for us, in our ways will we guide them." (Ankabut-29:69)
II. THE
MEANING OF ISLAM
Because of the following three verses in the
Qur’án:
a. "The true religion with God is Islam."
(Imran-3:17)
b. "Whoso desireth any other religion that
Islam, that religion shall never be accepted from him, and in the next world he
shall be among the lost." (Imran-3:79)
c. "This day have I perfected your religion for
you, and have filled up the measure of my favours upon you: and it is my
pleasure that Islam be your religion." (Ma’idah-5:4)
the Muslims consider the religion of the Muslims
to be final. The Baha’i teachings throw light on this subject and show that this
is not so. Islam is the surrender or resignation of one’s will to God’s Will as
expressed by God’s latest Messenger. At the time of Muhammad, therefore, those
who resigned themselves to the latest Manifestation of the Will of God through
the Qur’án, were called Muslims. But the Qur’án does not stop there in the use
and application of the word "Islam" or "Muslim". For example, Noah is called a
Muslim (Yunus-12:71-72). Abraham, Jacob and his children are likewise called
Muslims (Baqarah-2:130-132). Moses and His followers are also called Muslims
(Yunus-12:83 and A’raf-7:125). Finally, the Disciples of Christ are called
Muslims, and here is the text: "And when I revealed unto the Disciples (of
Christ) ‘Believe on me and on My Sent One’, they said ‘We believe; and bear Thou
witness that we are Muslims.’" (Ma’idah-5:111)
Thus, we see that what the Author of the Qur’án
meant by "Islam" was the Universal Religion of God, past, present and future.
Such a universal religion is, of course, the only "true religion" accepted by
God, as the aforementioned verses testify. Islam, in its true and universal
sense, has now found expression in the Baha’i Faith. Let the sincere Muslim,
therefore, take these verses, defining the meaning of Islam, as a stepping
stone, not as a stumbling block in his search for truth.
III.
THE MEANING OF THE SEAL OF THE PROPHETS
The verse designating Muhammad as the "Seal of
the Prophets" is as follows: "Muhammad is not the father of any man among you,
but He is the Apostle of God, and the Seal of the Prophets: and God knoweth all
things. (Ahzab-33:40)
This has been interpreted by Muslims to mean
that the doors of Prophethood have been closed for ever. Let us now consider the
following points to see whether such an understanding is correct:
1. The Jews were required by Exodus 31:16-17 to
keep the Sabbath as an eternal covenant: "Wherefore the children of Israel shall
keep the Sabbath, to observe the Sabbath throughout their generations, for a
perpetual Covenant. It is a sign between me and the Children of Israel for
ever."
Both Jesus and Muhammad broke the Sabbath. Does
it mean that they were wrong?
2. Jesus has been referred to in Revelation
(21:6 and 22:13) as Alpha and Omega, the First and the Last. Likewise He said in
Luke 21:33 "Heaven and earth shall pass away, but My words shall not pass away".
If Jesus was to be the Last, why did Muhammad appear after Him? If the words of
Jesus were not to be changed, why did Muhammad reveal the Qur’án?
3. The reason why such verses are found in the
Holy Books is that all the Prophets of God are one in their reality. What
applies to one applies to all. The following verses demonstrate this
point:
a. "Say ye: ‘We believe in God, and that which
hath been sent down to us, and that which hath been sent down to Abraham and
Ishmael and Isaac and Jacob and the tribes: and that which hath been given to
Moses and to Jesus, and that which was given to the Prophets from their Lord. No
difference do we make between any of them.’" (Baqarah-2:130)
b. "We make no distinction between any of His
Apostles." (Baqarah-2:285)
c. "Verily We have revealed to Thee as We
revealed to Noah and the Prophets after Him, and as We revealed to Abraham, and
Isaac, and Jacob and the tribes, and Jesus and Job, and Jonah and Aaron and
Solomon, and to David gave We Psalms." (Nisa-4:161)
4. The Qur’án teaches that God’s Revelation is
endless; its source is inexhaustible:
a. "Should the sea become ink, to write the
words of my Lord, the sea would surely fail ere the words of My Lord would fail,
though we brought its like in aid." (Kahf-18:109)
b. "If all the trees that are upon the earth
were to become pens, and if God should after that swell the sea into seven seas
of ink, His words would not be exhausted: for God is Mighty, Wise."
(Luqman-51:26)
c. Referring to the Jews, the Qur’án criticises
them in the words: "‘The hand of God’, say the Jews, ‘is chained up.’ Their own
hands shall be chained up - and for that which they have said will they be
cursed. Nay! Outstretched are both His hands! At His own pleasure does He bestow
gifts." (Ma’idah-5:69)
5. Muhammad assures us that God by His behest is
free to send His Chosen One to men:
a. "By His own behest will He cause the angels
to descend with the Spirit on whom He pleaseth among His servants, bidding them,
‘Warn that there is no God but Me; therefore fear Me.’" (Nahl-16:8)
b. "God chooseth Messengers from among the
angels and from among men; verily God Heareth, Seeth." (Hajj-22:75)
6. Another interesting point we find in the
Qur’án is the setting forth of a universal principle governing the appearance of
the Messengers of God. This principle which has no exceptions and therefore does
not exclude Islam, provides that any people who receive the messenger of God are
given a fixed term or appointed time. At such an appointed time, a Divine Book
is revealed by God through His Messenger, which seals the past term and starts
the new one. Here are the verses:
a. "Every people hath its set term. And when
their time is come, they shall not retard it an hour; and they shall not advance
it." (A’raf-7:33)
b. "To each term its Book. What He pleaseth will
God abrogate or confirm; for with Him is the Source of Revelation."
(Ra’d-13:38)
c. "Neither too soon, nor too late, shall a
people reach its appointed time." (Mu’minum-23:43)
7. From the verses we have so far quoted under
this section, two points emerge which prove that the expression "Seal of the
Prophets" cannot mean the end of Divine Revelation. The two points
are:
a. In view of the oneness of the Prophets of
God, a title which applies to one of them could apply to all of
them.
b. God’s Revelation is endless, His freedom to
send His Chosen Ones to us is unrestricted, and He has fixed for each religion
its appointed times.
Why, then, was Muhammad designated as "Seal of
the Prophets"? This is what we shall consider in our next point.
8. A distinction is made in the Qur’án between
two words: "nabi" (prophet) and "rasool" (apostle or messenger). Note this
verse: "We have not sent any Apostle, nor any Prophet before Thee ... "
(Hajj-22:51). Also note in the following two verses how Moses is referred to as
an Apostle as well as a Prophet, but Aaron, the brother of Moses, is referred to
merely as a Prophet:
"And commemorate Moses in the Book; for He was a
Man of purity: moreover He was an Apostle and a Prophet."
(Maryam-19:52)
"And We bestowed on Him (Moses) in Our mercy His
brother, Aaron, a Prophet." (Maryam-19:54)
The word "nabi" (prophet) means "he who
foretells" a future event; whereas "rasool" means "he who is sent with a
message" from God. All the Chosen Ones of God were "nabi"s or prophets because
they warned their people and foretold the advent of the most great event in
religious history, the Day of Judgement, which, it is interesting to note, is
referred to in the Qur’án (Sura 78) as the "Naba" (The News) - a word from the
same root as "nabi". A "nabi", therefore, according to the usage of the Qur’án,
becomes more specific and acquires the meaning of "he who foretells the Day of
Judgement".
The Qur’ánic verse quoted above designating
Muhammad as the "Seal", does not state that He is the Seal of the "rasool"s
(Apostles or Messengers), but only the Seal of the "nabi"s (Prophets prophesying
about the Day of Judgement). The verse does not imply, therefore, that there
will be no more Apostles or Messengers to be sent by God, but merely states that
Muhammad (also called a "Warner" - see Al-Ahzab 33:44-45) is the last of God’s
Chosen Ones to warn and prepare the world for the advent of the Day of
Judgement, as immediately upon the termination of His Dispensation, the Day of
Judgement itself shall come. This is precisely what the Bab and Baha’u’llah have
announced: that their Day, which immediately followed Muhammad’s Dispensation,
is the completion and fulfilment of the prophecies of all past religions, the
advent of the promised Day of Judgement.
9. In the light of the above explanation of the
difference between "nabi" and "rasool", how reassuring, then, become these
heart-warming words of the Qur’án:
"O Children of Adam! There shall come to you
Apostles (rasools) from among yourselves, rehearsing My signs to you; and whoso
shall fear God and do good works, no fear shall be upon them, neither shall they
be put to grief. (A’raf-7:35)
The Baha’is believe that Muhammad was indeed the
Seal of the Prophets, that the Day of Judgement has come, that two of God’s
Apostles, the Bab and Baha’u’llah, have already appeared, and have taught in
their Writings how God’s revelations are continuous and progressive, and will
continue to be sent to man in ages to come. "Such is God’s method carried into
effect of old; no change canst thou find in God’s mode of dealing."
(Fat’h-48:23)
IV. HAS
THE DAY OF JUDGEMENT COME?
1. The Qur’án teaches that the meaning of the
Day of Judgement is a mystery which will be revealed by God on the Day of
Judgement itself.
"They will ask you of the Hour --- for what time is its coming fixed? Say: The knowledge of it is only with my Lord: none shall manifest it in its time but He."
(A’raf-7:187)
What the mind of man has thought or thinks about
the Day of Judgement is mere imagination. How can the leaders of Islam say that
the Day of Judgement has not come, and still try to explain its nature and signs
literally?
2. It is further pointed out in the Qur’án that
the contents of the Holy Book are divided into two parts: the part that is
easily understood (called the "perspicuous") and that part which is in picture
or story form (called the "figurative"). The first part is clear and
straight-forward, whilst the second part is revealed in a style that is full of
figures of speech and therefore cannot be properly understood. The second part
needs interpretation. That interpretation, according to the Qur’án, is not man’s
function but God’s and God shall reveal at a later age its interpretation. Here
are the verses:
"He it is who hath sent down to thee the Book
(the Qur’án). Some of its verses are of themselves perspicuous; --- these are
the basis of the Book --- and others are figurative. But they whose hearts are
given to err, follow its figures, craving discord, craving an interpretation;
yet none knoweth its interpretation but God." (Al-Imran-3:5)
"And now have We brought them the Book; with
knowledge have we explained it; a guidance and a mercy to them that believe.
What have they to wait for now but its interpretation? When its interpretation
shall come, those who aforetime were oblivious of it shall say, ‘The Prophet of
our Lord did indeed bring the truth.’" (A’raf-7:51-52)
The Baha’is point out that most of the verses in
the Qur’án which are "figurative" are those describing the Day of Judgement. As
the meaning of the Day of Judgement is to be disclosed by God only when that Day
actually comes, the advent of that Day and the promised interpretation of the
Qur’án must necessarily come together. The Bab and Baha’u’llah not only
proclaimed that the Day of Judgement has come, but have given us clearly in
their writings the true meanings of all the symbols of that Holy
Book.
3. The description set forth in the Qur’án of
the phenomena to take place in the world on the Day of Judgement is most
arresting. For example the earth is to change into another earth (see
Zumar-39:67; Ibrahim-14:48; Inshiqaq-84:3; Qaf-50:44; Rum-30:50; Hadid-50:17)
and the heaven is to be cleft and split asunder (Inshiqaq-84:1; Infitar-82:1;
Naba’-78:19; Anbiya-21:104; Rahman-55:37; Dukhan-44:10; Furqan-25:25;
Zumar-39:67). In the Sura of Tawkir-81 we even read: "When the heaven shall be
stripped away".
And in the Sura of Ma’arij-70: "When the heavens
shall become as molten brass."
Furthermore, the earth is to quake and the
mountains are to pass away (Naml-27:88; Waqi’ah-56:5; Qari’ah-101:5;
Muzammil-73:14; Mursalat-77:10; Naba’-78:22; Takwir-81:3;
TaHa-20:105).
Likewise, the sun is to be folded up and lose
its light (Takwir-81) and the stars are to disperse and be blotted out
(Infitar-82; Mursalat-77).
Now let us compare other verses with the above
description. Here are four verses. Notice the words underlined:
"What! Are they sure that the overwhelming chastisement of God shall not come upon them, suddenly, while they are unaware?" (Yusuf-12:107)
"Warn them of the day of sighing, when the decree shall be accomplished, while they are sunk in heedlessness and while they believe not." (Maryam-19:39)
"But on the day of resurrection some of you shall deny the others, and some of you shall curse the others." (Ankabut-29:35)
Let us now ask ourselves this question: If the
overwhelming description of the changes in the physical world to take place on
the Day of Judgement is to be interpreted literally, would it be reasonable to
expect that the unbelievers would still be unaware of it, would not know its
occurrence, and particularly, after the "decree would be accomplished" for them
still to be sunk in "heedlessness" and not to believe, and above all for men to
"deny" and "curse" one another? Wouldn’t the physical signs and portents be so
drastic that there could be no room for unbelief, heedlessness and cursing to
continue?
Surely the answer is that the signs of the Day
of Judgement must be interpreted symbolically, not literally. Then we would
understand why unbelief and heedlessness would still prevail at such a
time.
4. From the above we note that the events of the Day of Judgement are to be taken symbolically. We shall now see how these spiritual developments are to take place gradually:
a. "And they will bid Thee to hasten the
Chastisement (Day of Judgement). But God cannot fail His threat. And verily, a
day with Thy Lord is as a thousand years, as ye reckon them."
(Hajj-22:46)
This verse shows us that the "Day" of Judgement
is not an ordinary day of 24 hours, but 1000 years.
b. "He bringeth forth the living out of the
dead, and he bringeth forth the dead out of the living: and He quickeneth the
earth when dead. Thus is it that ye too shall be brought forth."
The "bringing forth", mentioned in this verse, is generally accepted by commentators to be a reference to the Day of Judgement. Thus we see how the resurrection of the dead, or the new creation, as it is sometimes called in the Qur’án, on the Day of Judgement is likened to the growth of vegetation from the earth in the physical world; and vegetable growth is a gradual process.
5. We are further told in the Qur’án that on the
Day of Judgement, God shall reveal a new "Book", that there will be a "call",
and that the "new creation" is none other than the "Faith of God".
a. "And on the Day of Resurrection will We bring
forth to him (man) a Book which shall be proffered to him wide open."
(Bani-Isra’il-17:14)
b. "On the day shall God call you forth."
(Bani-Isra’il-17:54)
c. "And list the day whereon the crier shall
call from a near place: the day on which men shall in truth hear that shout will
be the day of their coming forth from the grave." (Qaf-50:41)
d. "Set thou thy face then, as a true convert,
towards the Faith (the religion of God), this creation of God, with which He
hath made men. No change is there in God’s creation, for, lo, it is the right
Faith." (Rum-30:30)
So we see how the Day of Judgement is to witness
the revelation of a new Book, which is none other than the Holy Writings of
Baha’u’llah. The "Crier" referred to is also Baha’u’llah, and the "near place"
from where He "called" the people is Baghdad, which is near Arabia. It was in
Baghdad that Baha’u’llah announced His mission. Finally, according to the last
verse, God’s "making" and "creation" of man, is through the revelation of His
"Faith", and life in His sight is acceptance of His Faith.
6. We shall now see how the Qur’án, itself
explains some of the terms and expressions used in the description of the Day of
Judgement:
a. Life: One of the
important events on the Last Day is that the dead will find life. As we have
already seen, this means a spiritual life, the life of faith. The following
verse was revealed when Hamzih, the uncle of Muhammad, joined Islam. Hamzih, who
was a pagan before becoming a Muslim, is referred to as "dead". His subsequent
acceptance of Islam is referred to as "being quickened", and receiving
"light":
"Shall the dead, whom we have quickened, and for
whom we have ordained a light whereby he may walk among men, be like him, whose
likeness is in the darkness, whence he will not come forth?"
(An’am-6:122)
(This verse is of particular interest, because it shows that
"life" and "light" are both to be taken spiritually, not
physically
.)
"While the gods whom they call on beside God,
create nothing, but are themselves created. Dead are they (the unbelievers),
lifeless! and they know not when they shall be raised."
(Nahl-16:20-22)
"O ye faithful! Make answer to the appeal of God
and His Apostle when He calleth you to that which giveth life."
(Anfal-8:24)
b. Light: On the Day
of Judgement, the sun is to be folded up and lose its light, thereby casting
confusion in the heavens, the stars, the clouds, etc., as well as the earth.
When the sun, the centre of the solar system is disturbed, naturally all the
units of that system are also to suffer. The Baha’i interpretation is, of
course, that light is spiritual light, not physical; therefore, the centre of
light in our system, the sun, symbolises the Manifestation or Apostle of God in
each Day of Dispensation. Darkness, or the loss of light, represents the
unbelief, the heedlessness and wickedness of the people. The heaven symbolises
God’s religion, from where the Manifestation shines. The sun is always shining
but often we cannot see its light because of clouds. Clouds are moisture coming
from the earth. In the spiritual meaning the Light of God is always pouring
forth, but men cannot always see it because of the clouds of human fancies and
imaginings which rise from the hearts and minds of men (the earth) and obstruct
this light. Stars represent spiritual leaders, who appear in the heaven of
religion, after the sun has set, that is after the Manifestation of God has left
this world. The fall of the stars symbolises their spiritual downfall in the
eyes of men.
Let us now review some of the Qur’ánic verses on
the meaning of light:
"God is the light of the Heavens and the Earth."
(Nur-24:35)
"Fain would they put out God’s light with their
mouths: but God only desireth to perfect His light, albeit the infidels abhor
it." (Tawbah-9:33)
"Now hath a light and a clear Book come to you
from God." (Ma’idah-5:17)
"This Book have we sent down to Thee that by
their Lord’s permission Thou mayest bring men out of darkness into light, into
the path of the Mighty, the Glorious." (Ibrahim-14:1)
These are but few of many such verses in the
Qur’án. There is a tradition in Islam, not included in the Qur’án, that on the
Last Day the sun will rise from its "maghrib" (its west, or setting point).
Muhammad’s sun set in Islam. The new Sun, Baha’u’llah, rose from
Islam.
c. The Earth and its Quaking: We read in the Qur’án (Hajj-22:1 and Zilzal-99:1) that on the Last
Day the earth will quake. We have already seen that the "earth" means the hearts
of men. Here are two verses that confirm this:
"Men’s hearts on
that Day shall quake." (Nazil’at-79:8)
"Then were the faithful tried, and with strong
quaking did they quake." (Azhab-33:11)
d. Fire: Addressing
the believers, Muhammad describes their condition before their
belief:
"And when ye were on the brink of the pit of
fire, he drew you back from it. Thus God clearly showeth you His signs that ye
may be guided." (Imran-3:99)
e. Physical senses:
"Their (the unbelievers’) hearts and their ears
hath God sealed up; and over their eyes is a covering."
(Baqarah-2:6)
"Deaf, dumb, blind: therefore they shall not
retrace their steps from error." (Baqarah-2:17)
"Hearts have they with which they understand
not, and eyes have they with which they see not, and ears have they with which
they hearken not. They are like the brutes: Yea, they go more astray: they are
the heedless." (A’raf-7:178)
f. The Return: In
the following verses Muhammad reports the argument between Him and the
Jews:
"To those who say, ‘Verily, God hath enjoined us
that we are not to credit an Apostle until he present us a sacrifice which fire
out of Heaven shall devour’, SAY: Already have Apostles before Me come to you
with miracles, and with that of which ye speak. Wherefore slew ye them? Tell me,
if ye are men of truth." (Al-Imran-3:179-180)
In the above verse we see how Muhammad, in the
words "Wherefore slew ye them?" accuses the Jews who were living in His time, of
slaying the Apostles of God of former ages. How could the Jews living in the
days of Muhammad have existed thousands of years before, in the age of former
Prophets? Why should Muhammad have charged them with slaying those Prophets? The
only answer Is that the "return" means not the return of the self-same people,
but the return of the same qualities in the people.
Such also is the return of Jesus Christ (see
Nisa-4:158 and Zukhruf-43:61) on the Day of Judgement. His coming does not mean
the descent of the self-same Jesus from the physical sky, but to the advent of
the promised Apostle of God with the same qualities as Jesus evinced during His
mission. He was Baha’u’llah, the Glory of God, whose holy life and teachings are
the very foundation of love and peace in the world today.
g. God and His Angels: The verse that states that God and His angels will come on the Day
of Judgement reads as follows: "What can such expect but that God should come to
them overshadowed with clouds, and the angels also, and their doom be sealed?
And to God shall things return." (Baqarah-2:206)
"God", here, refers to the Manifestation of God
who is to appear on the Last Day. God is spirit and beyond visibility or
material things. The Qur’án further testifies that what applies to the
Manifestation of God, applies to God Himself:
"In truth, they who plighted fealty to Thee
(Muhammad) really plighted that fealty to God." (Fat’h-48:10)
As to the "angels", they are the saints and
heroes of God’s Faith who trumpet its news everywhere. Note this verse: "And if
we had appointed an angel, we should certainly have appointed one in the form of
a man, and we should have clothed him before them in garments like their own."
(An’am-6:8)
h. The Blasts: The
Qur’án announces that the Trumpet of God, i.e. the Cause of God, will have two
blasts in the Day of Judgement, signifying two Manifestations of God, to follow
each other, as did the Bab and Baha’u’llah.
"And there shall be a blast on the Trumpet, and
all who are in the Heavens and all who are in the Earth shall expire, save those
whom God shall vouchsafe to live. Then shall there be another blast on it, and
lo! arising they shall gaze around them: And the earth shall shine with the
light of her Lord." (Zunmar-39:68-69)
"One day, the disturbing trumpet-blast shall
disturb it (the universe), which the second blast shall follow ... Verily, it
will be but a single blast." (Nazih’at-79:6-7, 13)
Notice the word "follow", as Baha’u’llah did follow quite closely after the Bab. Also notice that the two blasts are really considered one single blast, as the Bab and Baha’u’llah whose Causes have become merged into one single world Faith. The reference in the first verse to the earth shining with the "light of her Lord", refers to the name of Baha’u’llah. BAHA means "glory, splendour, light" in Arabic. The second part of Baha’u’llah’s name means, of course, "of God", which is the equivalent of "of her Lord."
i. Other Signs :
1. Among other signs in the Qur’án to occur on
the Day of Judgement are that the Jews will no more be subjected to the
Christians, that enmity and hatred between the Jews themselves and sectarianism
amongst the Christians will continue till the Day of Judgement. Here are the
verses:
"Remember when God said: ‘O Jesus ... I will
place those who follow Thee above those who believe not (the Jews), until the
Day of resurrection. Then to Me is your return, and wherein ye differ will I
decide between you.’" (Al-Imran-3:48)
"We have put enmity and hatred between them (the
Jews) that shall last till the day of resurrection." (Ma-idah-5:69)
"And of those who say, ‘We are Christians’ ...
they too have forgotten a part of what they were taught; wherefore we have
stirred up enmity and hatred among them that shall last till the day of
resurrection." (Ma-idah-5:17)
We see how true have been these prophecies, how
the Jews after centuries of subjection have established themselves as an
independent nation in Israel, and how enmity and hatred are changed into unity
and love, when Jews and Christians become Baha’is.
2. We must bear in mind that Muhammad refers to
His Cause and to His Book as the means for deciding between the differences, and
settling the disputes of religions in His day (see Nahl-16:63-64). Therefore,
when He speaks of the Last Day as the Day when differences and disputes of
religions will be finally settled, He surely means the advent of a fresh measure
of Divine Grace through another revealed religion from God. In the following
verse, notice the wide circle of religions which will all have their various
matters and problems cleared up and settled on the Day of
Judgement:
"As to those who believe (Muslims), and the
Jews, and the Sabeites (or Sabians) and the Christians, and the Magians
(Zoroastrians) and those who join other gods with God (pagans) of a truth, God
shall decide between them on the Day of Judgement: for God is witness of all
things." (Hajj-22:17)
3. The Day of Judgement is clearly stated to be
the Day of Unity. Baha’u’llah announced and through His teachings is
establishing the unity of mankind in this glorious age: "O our Lord! For the day
of whose coming there is no doubt, thou wilt surely gather mankind together.
Verily, God will not fail the promise." (Al-Imran-3:7)
"Say: Aye, the former and the latter (religions)
gathered shall they all be for the time of a known Day."
(Waq’iah-56:49-50)
j. Life after Death:
According to the Baha’i interpretation of the Qur’án and the teachings of
Baha’u’llah, the soul of man, after the death of the body, receives at once its
individual judgement for its life and actions in this material world,. This
could be called the individual resurrection of the soul of man in the next
world, where it would receive its due reward or punishment. The following verses
of the Qur’án testify to this truth:
1. In the story of the martyrdom of Habib, the
carpenter, by the people of Antioch, the Qur’án states: "It was said to him
(Habib), ‘Enter thou into Paradise.’ And he said, ‘Oh, that my people know how
gracious God hath been to me, and that He hath made me one of His honoured
ones.’" (YaSin-36:25-26)
2. "And repute not those slain on God’s path to
be dead. Nay, alive with their Lord, are they richly sustained, rejoicing in
what God of His bounty hath vouchsafed them."
(Al-Imran-3:163-4)
"Oh, thou soul which art at rest, return to thy Lord, pleased, and
pleasing Him: Enter thou among My Servants, and enter thou My Paradise."
(Fajr-89:26-30)
V. HOW
CAN WE DISTINGUISH BETWEEN THE TRUE AND THE FALSE
?
1. The Qur’án teaches that miracles are not signs whereby people
should be led to believe. The revelation of a Holy Book by the Apostle of God is
sufficient:
"And they say, ‘Unless a sign be sent down to
Him from His Lord ...’ Say: Signs are in the power of God alone. I am only a
plain spoken warner. Is it not enough for them that We have sent down to Thee
the Book to be recited to them? In this verily is a warning and a mercy to those
who believe." (Ankabut-29:49-50)
This does not mean that the Manifestations of
God are powerless to produce miracles. In fact a study of the lives of the Bab
and Baha’u’llah will show the superhuman powers that they possessed. The proof
of the mission of the Manifestation of God, however, should not be based on
miracles. One proof, as stated above, is the revelation of a Book. The Bab and
Baha’u’llah revealed their Writings in Arabic and Persian. The Holy Writings of
Baha’u’llah have been assessed to cover 100 volumes, some of which have already
been translated into English and other languages.
2. Another proof found in the Qur’án to
demonstrate the validity of a Divine Message is based on the idea that if it is
truly from God, it will spread and will achieve the response and allegiance of
men:
"And as to those who dispute about God (i.e.
God’s religion), after pledges of obedience are given to Him, their disputings
shall be condemned by their Lord, and wrath shall be on them, and theirs shall
be a sore torment." (Shura-42:15)
The Baha’i Faith has not only received a
response from men, but no less that 20,000 of its devoted adherents have already
given their lives as a testimony to its truth.
3. Another proof found in the Qur’án on the
mission of prophets is that the true Faith of God, like a good tree, yields good
fruits, that the true Prophets and their followers receive Divine blessings and
are assisted by God, and that the false or evil prophet, like a bad tree, is
uprooted and his lies and misleading teachings are made known to man. Here are
the verses:
"Seeth thou not to what God likeneth a good
Word? To a good tree: its root firmly fixed, and its branches in the Heaven:
yielding its fruit in all seasons by the will of its Lord. God setteth forth
these similitudes to men that haply they may reflect. And an evil word is like
an evil tree, torn up from the face of the earth, and without strength to
stand." (Ibrahim-14:29-31)
"Assuredly in this present life will we succour
our Apostles and those who shall have believed." (Mu’min-40:54)
"God hath written this decree: ‘I will surely
prevail, and My Apostles also’. Truly God is Strong, Mighty."
(Mujadilah-58:21)
"Our Word came of old to Our Servants, the
Apostles, that they should surely be the succoured, and that our armies should
procure the victory for them." (Saffat-37:171-3)
"Verily, falsehood is a thing that vanisheth."
(Bani-Isra’il 17:83)
"Nay, we will hurl the truth at falsehood, and
it shall smite it, and lo! it shall vanish." (Anbiya-21:18)
In full conformity with the above principle,
notwithstanding the almost life-long imprisonment of Baha’u’llah, and the
martyrdom of the Bab and no less than 20,000 of its loyal followers, the Baha’i
Faith has succeeded in diffusing its light throughout the five continents, in
254 countries of the world, in translating and disseminating its literature in
more than 200 languages, and in winning to its ever-swelling ranks believers
from all the religions and most of the races of mankind. Isn’t this an eloquent
proof of the truth and validity of its divine mission?
4. Another proof found in the Qur’án to
distinguish the true from the false is the fulfilment of prophecies found in
former religious scriptures:
"But they say, ‘If he come not to us with a sign
from his Lord ... ’ But have not clear proofs for the Qur’án come to them, in
what is in the Books of old?" (TaHa-20:133)
As the purpose of these notes is merely to
present briefly some of the proofs of the Baha’i World Faith found in the
Qur’án, it would not be within our present scope to consider here the scriptures
of all past religions. It would be enough to state that a study of the
literature of the Faith will show that it has the clearest and most convincing
proofs based not only on the Qur’án, but also on the Old Testament for the Jews,
the New Testament for the Christians, as well as the Holy Books of the
Zoroastrians, the Buddhists and the Hindus.
5. The last proof that the Qur’án gives us to
use as a criterion for truth and falsehood is this verse:
"SAY: O Jews, if ye profess that ye rather than
other men are the Friends of God, then wish for death, if ye are men of truth.
But never on the account of their previous handiwork will they wish for it, and
God knoweth the wrongdoers." (Jumu’ah-62:6)
Willingness on the part of followers to offer
their lives is the criterion. A study of Baha’i history will show how the 20,000
martyrs who died for the love of Baha’u’llah did so with utmost confidence,
dedication, selflessness and spiritual joy.
VI. WHY
HAS BAHA’U’LLAH BROUGHT US NEW LAWS ?
1. Religious teachings are divided into two
parts. The first part consists of teachings which deal with the spiritual life
of man, unity, truthfulness, chastity, etc. Such teachings are eternal and
unchangeable and constitute the basis of every religion. The second part
consists of laws dealing with the material life of man, such as marriage,
divorce, inheritance, forms and times of prayer and fasting, prohibited foods,
etc. These teachings are not the essential parts of religions. They are changed
by each Manifestation of God to suit the conditions of His age.
The above principle is also upheld by the
Qur’án. Regarding the changeable laws affecting the material life of man we read
the following:
"To every one of you (Moses, Jesus and Muhammad)
have We given a law, an open path. And if God had pleased He had pleased He had
surely made you all one people." (Ma’idah-5:52-3)
"To every people have We appointed observances
which they observe. Therefore let them not dispute this matter with Thee, but
bid them to Thy Lord." (Hajj-22:66)
Regarding the unchangeable part of religious
teachings, which affect the spiritual life of man, we note that Muhammad calls
the Old Testament, in one instance, "Al-Furqan" (see Anbiya-21:49), and then
uses the same title for the Holy Qur’án (see Furqan-25:1). Of course the laws of
the Old Testament are different from those of the Qur’án, and the two Holy Books
are not the same, but by applying the same title to both Books, Muhammad was
conscious of the spiritual and fundamental teachings of the two Books, which of
course are the same.
In the same way, in this age, when Baha’u’llah
has appeared, the essence of His spiritual and moral teachings is the same as
past Revelations, but, in compliance with the needs of an ever-changing and
progressive society, He had to reveal also laws and ordinances to meet the
requirements of this age.
2. Another reason that is based on our study of
the Qur’án and could be cited to explain why Baha’u’llah has revealed new laws
is that there are certain laws in the Qur’án which have become out of date, and
can no more be practised today, and therefore must be replaced by new ones.
Let us take, for example, the following
verses:
"O Believers! Only they who join gods with God
are unclean." (Taubah-9:28)
"As to the thief, whether man or woman, cut ye
off their hands in recompense of their doings." (Ma’idah-5:42)
To consider those who join gods with God as
unclean or to cut the hand of the thief are laws that the majority of Muslims
find it difficult, and in most cases impossible, to obey.
Such laws have become automatically void,
forgotten and cancelled. Wouldn’t God replace them? The answer is given in the
following re-assuring verse of the Qur’án:
"Whatever verses we cancel, or cause to forget,
we bring a better or its like. Knoweth thou not that God hath power over all
things." (Baqarah-2:100)
3. There is a clear ordinance in the Qur’án
strictly warning the Muslims of sectarianism. Note these two
verses:
"Observe this Faith, and be not divided into
sects therein." (Shura-42:11)
"And be ye turned to Him, and fear Him, and
observe prayer and be not of those who unite gods with God: of those who have
split up their religion and become sects, where every party rejoices in what is
their own." (Rum-30:30-1)
Despite this clear injunction, Islam has split
itself into 73 sects. Is this keeping God’s commandment? What else but the power
of a fresh Revelation from God could unite this divided Islam, and indeed this
divided world? In the following verse we are assured that such unity can only
come from God:
"Hadst Thou (Muhammad) spent all the riches of
the earth, Thou couldst not have united their hearts; but God hath united them,
for He is Weighty, Wise." (Anfal-8:64)
VII. FURTHER REFERENCES
1. Addressing the community of His followers,
Muhammad foreshadows that His people will not be the last or final, but an
intermediate people: that is, other religious communities will come after
Islam:
"He guideth whom He will into the right path. Thus have We made you an intermediate people."
(Baqarah-2:136-7)
2. Muhammad refers to His religion as the right
path (see Zukhruf-43:61). But as He gives "Islam" its universal implication, He
also gives "right path" a wider meaning to include the way of God, whether at
His time or in the future. This is made clear in the verse:
"Guide Thou us on the right (straight) path."
(Fatihah-1:5)
This is further confirmed and becomes even more
pronounced in the following verse:
"And God calleth to the Abode of Peace; and He
guideth whom He will to the right path (way)." (Yunus-10:25)
It is most interesting that Baghdad, where
Baha’u’llah announced His mission, was known as the "Abode of Peace", or
"Dar-es-Salaam" in the original Arabic. So God’s Holy Messenger, Baha’u’llah,
did call the people to both the outer Abode of Peace, Baghdad, as well as the
inner Abode of Peace, which is God’s Holy City and His Good-Pleasure, and guided
them to God’s right path, which represents His Faith. If we should take the
"right path" in this verse as Muhammad’s religion, then the Muslims did not need
to be guided, as they were already guided!
3. After successive exiles from Baghdad to
Constantinople, and from there to Adrianople, Baha’u’llah was finally banished
to Akka, in the Holy Land. It is indeed God’s mysterious plan, that of all the
countries, it should be the Holy Land where Baha’u’llah should be finally exiled
to --- the Holy Land repeatedly promised in the Old and New Testaments as the
seat and home of the Promise of All Ages. Furthermore, of all the towns and
centres in the Holy Land, it should be Akka that He should be sent, not of His
own free will, not through the request of His friends, but by His own enemies,
who thought they would, in this way, be exterminating Him and His Faith. They
were ignorant of God’s mysterious plans. They were in reality being used by
Almighty God to bring to fulfilment His promises of old. Some of the traditions
regarding Akka, accepted by both Sunnis and Shi’as as true and authenticated
sayings of the Holy Prophet of Islam are recorded here:
"Akka is a city in Syria, to which God has shown
His special mercy." (From Abdu’l-Aziz, son of Abdu’l-Salam).
"I bring you tidings of a city betwixt two
mountains in Syria, in the middle of the meadow which is called Akka. Verily, he
that entereth therein, longing for it and eager to visit it, God will forgive
his sins, both of the past and of the future. And he that departeth from it
other than a pilgrim, God will not bless his departure." (From
Ibn-i-Mas’ud)
"I announce unto you a city, on the shores of
the sea, white, whose whiteness is pleasing unto God --- exalted be He! It is
called Akka. He that hath been bitten by one of its fleas is better, in the
estimation of God, than he who had received a grievous blow in the path of god."
(From Anas, son of Malik)
"Blessed is the man that hath visited Akka, and
blessed he that hath visited the visitor of Akka."
4. We read this verse in the
Qur’án:
"Lo! ye are they, who are called to expend for the Cause of God: and some of you are niggards: but whoso is niggardly shall be niggard only to his own loss; for God is the Rich and ye are the poor: and if ye turn back, He will change you for another people, and they shall not be of your like." (Muhammad-47:40)
Muhammad was asked who were the people He
referred to as "another people", who were to replace the Arabs. One of His
followers, Salman, a Persian, was sitting near Him. Muhammad patted on the legs
of Salman and said: "He, and his people." And then He continued: "By the True
One, in Whose hand is My life, if the Faith of God should be suspended in the
Pleiades, surely men from Persia shall reach it." (This tradition is accepted by
both Sunnis and Shi’as and is included by Nasafi in his book, Vol. IV, page 169,
as well as by Muhammad Farid Vajdi in his book, 3rd edition, page
676.)
And now to end this study of the truths of the
Qur’án, let these holy verses ring in your ears:
"O Our people! Obey the Summoner of God and
believe in Him, that He may forgive your sins and rescue you from an afflictive
punishment. And he who shall not respond to God’s Preacher, yet cannot weaken
God’s power on earth, nor shall he have protectors beside Him. These are in
obvious error." (Ahqaf-46:30-31)
And let this prayer of Baha’u’llah assist us in
winning the good-pleasure of God in this glorious Day:
"Create in me a pure heart, O my God, and renew
a tranquil conscience within me, O my Hope! Through the spirit of power confirm
Thou me in Thy Cause, O my Best-beloved, and by the light of Thy glory reveal
unto me Thy path, O Thou the Goal of my desire!
Through the power of Thy transcendent might lift
me up unto the heaven of Thy holiness, O source of my being, and by the breezes
of Thine eternity gladden me, O Thou Who art my God! Let Thine everlasting
melodies breathe tranquillity on me, O my Companion, and let the riches of Thy
ancient countenance deliver me from all except Thee, O my Master, and let the
tidings of the revelation of Thine incorruptible Essence bring me joy, O Thou
Who art the most manifest of the manifest and the most hidden of the hidden!"
