176. O Land of Kaf and Ra! # 164

Kaf and Ra are the first two consonants of Kirman, the name of a city and province of Iran.

177. We perceive that which secretly and stealthily diffuseth from thee. # 164

This passage is a reference to the intrigues of a group of Azalis, followers of Mirza Yahya (see note 190), associated with the city of Kirman. They include Mulla Ja'far, his son Shaykh Ahmad-i-Ruhi and Mirza Aqa Khan-i-Kirmani (both sons-in-law of Mirza Yahya), as well as Mirza Ahmad-i-Kirmani. They not only sought to undermine the Faith, but involved themselves in political intrigues which culminated in the assassination of Násiri'd-Dín Sháh.

178. Call ye to mind the shaykh whose name was Muhammad-Hasan # 166

Shaykh Muhammad-Hasan, one of the leading exponents of Shi'ih Islam, rejected the Báb. The author of voluminous  writings on Shi'ih jurisprudence, he is reported to have died around 1850.

Nabil, in The Dawn-Breakers, describes the encounter that took place in Najaf between Mulla Aliy-i-Bastami, one of the Letters of the Living, and Shaykh Muhammad-Hasan. During the meeting, Mulla Ali announced the manifestation of the Báb and extolled the potency of His Revelation. At the instigation of the shaykh, Mulla Ali was forthwith pronounced a heretic and expelled from the assembly. He was put on trial, transported to Istanbul, and condemned to hard labour.

179. a sifter of wheat and barley # 166

This is an allusion to Mulla Muhammad Ja'far Gandum-Pak-Kun, the first person in Isfahan to accept the Faith of the Báb. He is mentioned in the Persian Bayan and praised as one who "donned the robe of discipleship". In The Dawn-Breakers, Nabil describes the unreserved acceptance of the Message by the "sifter of wheat" and his zealous advocacy of the new Revelation. He joined the company of the defenders of the Fort of Shaykh Tabarsi and perished during that siege.

180. Take heed lest the word "Prophet" withhold you from this Most Great Announcement # 167

Bahá'u'lláh cautions people "of insight" not to allow their interpretations of the Holy Scriptures to prevent them from recognizing the Manifestation of God. Followers of each religion have tended to allow their devotion to its Founder to cause them to perceive His Revelation as the final Word of God and to deny the possibility of the appearance of any subsequent Prophet. This has been the case of Judaism, Christianity and Islam. Bahá'u'lláh denies the validity of this concept of finality both in relation to past Dispensations and to His own. With regard to Muslims, He wrote in the Kitáb-i-Íqán that the "people of the Qur'án ... have allowed the words 'Seal of the Prophets' to veil their eyes", "to obscure their understanding, and deprive them of the grace of all His manifold bounties". He affirms that "this theme hath ... been a sore test unto all mankind", and laments the fate of "those who, clinging unto these words, have disbelieved in Him Who is their true Revealer". The Báb refers to this same theme when He warns: "Let not names shut you out as by a veil from Him Who is their Lord, even the name Prophet, for such a name is but a creation of His utterance."

181. any reference to "Vicegerency" debar you from the sovereignty of Him Who is the Vicegerent of God # 167

The word here translated "Vicegerency" is, in the original Arabic, "vilayat", which has a range of meanings including "vicegerency", "guardianship", "protectorship" and "successorship". It is used in relation to God Himself, to His Manifestation, or to those who are the appointed Successors of a Manifestation.

In this verse of the Aqdas, Bahá'u'lláh warns against allowing such concepts to blind one to the "sovereignty" of the new Divine Manifestation, the true "Vicegerent of God".

182. Call ye to mind Karim # 170

Haji Mirza Muhammad Karim Khan-i-Kirmani (1810- circa 1873) was the self-appointed leader of the Shaykhi community after the death of Siyyid Kazim, who was the appointed successor to Shaykh Ahmad-i-Ahsa'i (see notes 171 and 172). He dedicated himself to the promotion of the teachings of Shaykh Ahmad. The opinions he expressed became the subject of controversy among his supporters and opponents alike.

Regarded as one of the leading savants and prolific authors of his age, he composed numerous books and epistles in the various fields of learning that were cultivated in those times. He actively opposed both the Báb and Bahá'u'lláh, and used his treatises to attack the Báb and His Teachings. In the Kitáb-i-Íqán, Bahá'u'lláh condemns the tone and content of his writings and singles out for criticism one of his works which contains negative allusions to the Bab. Shoghi Effendi describes him as "inordinately ambitious and hypocritical" and describes how he "at the special request of the Shah had in a treatise viciously attacked the new Faith and its doctrines".

183. O ye the learned ones in Baha # 173

Bahá'u'lláh eulogizes the learned among His followers. In the Book of His Covenant, He wrote: "Blessed are the rulers and learned among the people of Baha." Referring to this statement, Shoghi Effendi has written:

In this holy cycle the "learned" are, on the one hand, the Hands of the Cause of God, and, on the other, the teachers and diffusers of His Teachings who do not rank as Hands, but who have attained an eminent position in the teaching work. As to the "rulers" they refer to the members of the Local, National and International Houses of Justice. The duties of each of these souls will be determined in the future.

The Hands of the Cause of God were individuals appointed by Bahá'u'lláh and charged with various duties, especially those of protecting and propagating His Faith. In Memorials of the Faithful 'Abdu'l-Bahá referred to other outstanding believers as Hands of the Cause, and in His Will and Testament He included a provision calling upon the Guardian of the Faith to appoint Hands of the Cause at his discretion. Shoghi Effendi first raised posthumously a number of the believers to the rank of Hands of the Cause, and during the latter years of his life appointed a total of 32 believers from all continents to this position. In the period between the passing of Shoghi Effendi in 1957 and the election of the Universal House of Justice in 1963, the Hands of the Cause directed the affairs of the Faith in their capacity as Chief Stewards of Bahá'u'lláh's embryonic World Commonwealth (see note 67). In November 1964, the Universal House of Justice determined that it could not legislate to make it possible to appoint Hands of the Cause. Instead, by a decision of the House of Justice in 1968, the functions of the Hands of the Cause in relation to protecting and propagating the Faith were extended into the future by the creation of the Continental Boards of Counsellors, and in 1973 through the establishment of the International Teaching Centre, which has its seat in the Holy Land. The Universal House of Justice appoints the Counsellor members of the International Teaching Centre and the Continental Counsellors. Members of Auxiliary Boards are appointed by the Continental Counsellors. All these individuals fall within the definition of the "learned" given by Shoghi Effendi in the statement quoted above.

184. refer ye whatsoever ye understand not in the Book to Him Who hath branched from this mighty Stock # 174

Bahá'u'lláh invests 'Abdu'l-Bahá with the right of interpreting His holy Writ (see also note 145).

185. the School of Transcendent Oneness # 175

In this verse and the ones which immediately follow it, Bahá'u'lláh confronts one of the reasons some of the Bábís rejected His claim to be the Promised One of the Bayan. Their rejection was based on a Tablet addressed by the Bab to "Him Who will be made manifest" on the reverse side of which the Báb had written: "May the glances of Him Whom God shall make manifest illumine this letter at the primary school." This Tablet is published in Selections from the Writings of the Báb.

These Bábís maintained that, since Bahá'u'lláh was two years older than the Báb, it was not possible for Him to receive this Tablet "at the primary school". Bahá'u'lláh here explains that the reference is to events transpiring in the spiritual worlds beyond this plane of existence.

186. We accepted the verses of God ... which He presented unto Us # 175

In His Tablet addressed to "Him Who will be made manifest", the Báb characterizes the Bayan as an offering from Him to Bahá'u'lláh. See Selections from the Writings of the Bab.

187. O people of the Bayan! # 176

Reference to the followers of the Báb.

188. the letters B and E were joined and knit together # 177

Shoghi Effendi, in letters written on his behalf, has explained the significance of the "letters B and E". They constitute the word "Be", which, he states, "means the creative Power of God Who through His command causes all things to come into being" and "the power of the Manifestation of God, His great spiritual creative force". The imperative "Be" in the original Arabic is the word "kun", consisting of the two letters "kaf" and "nun". They have been translated by Shoghi Effendi in the above manner. This word has been used in the Qur'án as God's bidding calling creation into being.

189. this new World Order # 181

In the Persian Bayan, the Báb stated: "Well is it with him who fixeth his gaze upon the Order of Bahá'u'lláh, and rendereth thanks unto his Lord. For He will assuredly be made manifest. God hath indeed irrevocably ordained it in the Bayan." Shoghi Effendi identifies this "Order" with the System Bahá'u'lláh envisages in the Aqdas, in which He testifies to its revolutionizing effect on the life of humanity and reveals the laws and principles which govern its operation.

The features of the "new World Order" are delineated in the Writings of Bahá'u'lláh and 'Abdu'l-Bahá and in the letters of Shoghi Effendi and the Universal House of Justice. The institutions of the present-day Bahá'í Administrative Order, which constitute the "structural basis" of Bahá'u'lláh's World Order, will mature and evolve into the Bahá'í World Commonwealth. In this regard, Shoghi Effendi affirms that the Administrative Order "will, as its component parts, its organic institutions, begin to function with efficiency and vigour, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind". For additional information on the evolution of this new World Order, see, for example, the letters of Shoghi Effendi published in The World Order of Bahá'u'lláh.

190. O source of perversion! # 184

This is a reference to Mirza Yahya, known as Subh-i-Azal (Morning of Eternity), a younger half-brother of Bahá'u'lláh, who arose against Him and opposed His Cause. Mirza Yahya was nominated by the Báb to serve as a figure-head for the Bábí community pending the imminent manifestation of the Promised One. At the instigation of Siyyid Muhammad-i-Isfahani (see note 192), Mirza Yahya betrayed the trust of the Báb, claimed to be His successor, and intrigued against Bahá'u'lláh, even attempting to have Him murdered. When Bahá'u'lláh formally declared His Mission to him in Adrianople, Mirza Yahya responded by going to the length of putting forward his own claim to be the recipient of an independent Revelation. His pretensions were eventually rejected by all but a few, who became known as Azalis (see note 177). He is described by Shoghi Effendi as the "Arch-Breaker of the Covenant of the Bab" (see God Passes By, chapter X).

191. remember how We nurtured thee by day and by night for service to the Cause # 184

In God Passes By, Shoghi Effendi refers to the fact that Bahá'u'lláh, Who was thirteen years older than Mirza Yahya, had counselled him and watched over his early youth and manhood.

192. God hath laid hold on him who led thee astray. # 184

A reference to Siyyid Muhammad-i-Isfahani, who is described by Shoghi Effendi as the "Antichrist of the Bahá'í Revelation". He was a man of corrupt character and great personal ambition who induced Mirza Yahya to oppose Bahá'u'lláh and to claim prophethood for himself (see note 190). Although he was an adherent of Mirza Yahya, Siyyid Muhammad was exiled with Bahá'u'lláh to 'Akká. He continued to agitate and plot against Bahá'u'lláh. In describing the circumstances of his death, Shoghi Effendi has written in God Passes By:

A fresh danger now clearly threatened the life of Bahá'u'lláh. Though He Himself had stringently forbidden His followers, on several occasions, both verbally and in writing, any retaliatory acts against their tormentors, and had even sent back to Beirut an irresponsible Arab convert, who had meditated avenging the wrongs suffered by his beloved Leader, seven of the companions clandestinely sought out and slew three of their persecutors, among whom were Siyyid Muhammad and Aqa Jan.

The consternation that seized an already oppressed community was indescribable. Bahá'u'lláh's indignation knew no bounds. "Were We", He thus voices His emotions, in a Tablet revealed shortly after this act had been committed, "to make mention of what befell Us, the heavens would be rent asunder and the mountains would crumble." "My captivity", He wrote on another occasion, "cannot harm Me. That which can harm Me is the conduct of those who love Me, who claim to be related to Me, and yet perpetrate what causeth My heart and My pen to groan."

193. Select ye a single language ... adopt ye ... a common script. # 189

Bahá'u'lláh enjoins the adoption of a universal language and script. His Writings envisage two stages in this process. The first stage is to consist of the selection of an existing language or an invented one which would then be taught in all the schools of the world as an auxiliary to the mother tongues. The governments of the world through their parliaments are called upon to effect this momentous enactment. The second stage, in the distant future, would be the eventual adoption of one single language and common script for all on earth.

194. We have appointed two signs for the coming of age of the human race # 189

The first sign of the coming of age of humanity referred to in the Writings of Bahá'u'lláh is the emergence of a science which is described as that "divine philosophy" which will include the discovery of a radical approach to the transmutation of elements. This is an indication of the splendours of the future stupendous expansion of knowledge. Concerning the "second" sign which Bahá'u'lláh indicates to have been revealed in the Kitáb-i-Aqdas, Shoghi Effendi states that Bahá'u'lláh, "...in His Most Holy Book, has enjoined the selection of a single language and the adoption of a common script for all on earth to use, an injunction which, when carried out, would, as He Himself affirms in that Book, be one of the signs of the 'coming of age of the human race'".

Further insight into this process of mankind's coming of age and proceeding to maturity is provided by the following statement of Bahá'u'lláh:

One of the signs of the maturity of the world is that no one will accept to bear the weight of kingship. Kingship will remain with none willing to bear alone its weight. That day will be the day whereon wisdom will be manifested among mankind.

The coming of age of the human race has been associated by Shoghi Effendi with the unification of the whole of mankind, the establishment of a world commonwealth, and an unprecedented stimulus to "the intellectual, the moral and spiritual life of the entire human race".