Ghiyath & Mustaghath
The Flaw in Baha’s Interpretation of Mustaqath
4. The Flaw in Baha’s Interpretation of Mustaqath
The flaw in Baha’s interpretation of the Mustaghath is that the Primal Point expected that the manifestation of Him-Whom-God-Will-Make-Manifest, the Promised One of the Bayan would be separated from his own by an interval of time no less than “the number of the Ghiyath” [i.e. 1511 years] and not more than “the number of the Mustaghath” [i.e. 2001 years] from the manifestation of the Primal Point. To set doubt at rest “the number of the Mustaghath” is stated in words as “Two thousand and one years” in the Persian Bayan, Wáhid II, BÂB 16.
There is no need to examine and refute Baha’s interpretation of the Mustaghath in the presence of the Bayan; because Baha himself gave the line to his own interpretation in his subsequent tablet.
The flaw in Baha’s declaration stems from his claim to be He-Whom-God-Will-Make-Manifest, the Promised One of the Bayan, independently of the Bayan and in utter disregard of its provisions.
It is this flaw in Baha’s claim that compelled him towards the end of his days to admit that “the Promised One was named in the Bayan as He-Who-Will-Appear [i.e. He Whom-God-Will-Make-Manifest] and in truth he shall appear in the Mustaghath [i.e. 2001 years after the Primal Point as is laid down in the Bayan, and not in no less than nineteen years as alleged by Baha] with manifest power …”
Baha adds that “in the Mustaghath shall come He who will bear witness to me that, in truth, I am god.” Baha’s autographed tablet entitled ‘O Creator of all Creation.
Baha’s tablet speaks for itself. Very few are aware of the existence of this tablet. Baha’s creation of a new revelation was a means, to an end, accession to power.
It is this defect in Baha’s claim that compelled Sir Abbas Effendi to overtake his father Baha and to admit that “His Holiness, the Exalted One (the Primal Point), is the manifestation of the Unity and Oneness of God and the Forerunner of Baha.” Excerpts from the Will and Testament of Abdul Baha, the Bahai World, 1928, 1929, Vol II, p. 87.
It is to be noted that several documents which are referred to in the text, and on the basis of which Sir Abbas Effendi profess certain allegations against his two brothers and nephew, have not been printed and published as annex to the printed Will & Testament.
The note on the cover as well as the marginal notes were written by Baha’s youngest son Mirza Badiullah.
It is this defect in Baha’s claim that obligated Shoghi Effendi to overtake both Baha and Sir Abbas Effendi and to state that “the BÂB and Baha were Co-Founders of the Bahai faith.” Bahaullah and the New Era by E. Esslemont, Revised Edition, First printing March 1937, P. 26.