The Primal Point’s Tablet For Azim
The Year Nine And The Two Wahids

 

2.   The Year Nine And The Two Wahids
The substance of the Point’s communication addressed to Mulla Shaykh Ali surnamed Azim, who was martyred in the Teheran massacre of 1852, T.A. note T, P. 329, item 1, is that what the Primal Point had foretold to take place in A.H. 1269, to which date he referred as Al-Ta (=9), according to the Abjad, namely, nine years from the time of the Bayan, had taken place in A.H. 1266, to which date he referred as Al-Waw (=6), namely six years from the time of the Bayan, when two Signs or Mirrors shone forth.” The Divine Manifestation, according to the Primal Point, is like unto seed planted in the laws of the heart and contingent beings.
Human seed in a womb takes nine month to reach mature state. Exceptions thereto were John the Baptist and the Imam Hussein who matured in six month. These two were “the two Signs or Mirrors,” who appeared in A.H. 1266, and whom the Primal Point identified with the “Two Wahids”. Wahid is numerically equivalent to Yahya, the sum of each, according to Abjad, being 28. There were two Wahids:

  1. Sayyid Yahya of Darab, who was surnamed by the Primal Point Wahid-i-Akbar (the Most Mighty Wahid) and Wahid-i-Awwal (the First Wahid), the Point’s epistle to his maternal uncle Haji Mirza Sayyid Ali; Mirza Jani in New History, P. 380; ibid, P. 380, footnote 2. He was killed in the Niriz upheaval; and
  2. Mirza Yahya Subh-i-Azal, called by the Primal Point Wahid, Wáhid-i-Thani (Second Wahid), Wahid-i-Azam (the Most Great Wahid), Wahid-i-Ala (the Supreme Wahid). The Point’s nomination document, New History, PP. 426-427; New-History, P. 383; the Five Grades (Panj Sha’n) by the Primal Point, PP. 106-137; the Point’s Autograph Personal Diary of 1850, “P. 1” entry dated 4, Baha, Bayani year 1] [Jamad Awwal 8, 1266 A.H]; The Point’s Testamentary Disposition addressed to Subh-i-Azal.

Consequently, of the two Wahids referred to in the Point’s communication addressed to Azim “Al-Akbar” is identical with Sayyid Yahya of Darab, and “the Fruit”, “the Mirror,” “the Mirror of God,” and “the Mirror of Eternity” with Mirza Yahya Subh-i Azal. Stress in the communication is on Subh-i Azal.


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