Baha's Grounds of Pretensions
Perquisites of Him Whom God Will Make Manifest

 

15.    Perquisites of Him Whom God Will Make Manifest

15.1.   Summary

  1. The Day of Resurrection. What is meant by resurrection is the period from the appearance of the Manifestation of the Age until his death. Meeting with god is equivalent to Meeting with the person of His Manifestation and the Author of the Resurrection.
  2. The Resurrection of the Quran begun on May 23, 1844 and ended on July, 1850. An incoming Manifestation gathers the fruits of an outgoing Manifestation. The re must be an interval between two Manifestations.
  3. Bahai account. In the Iqan the Quranic verse “what can, such expect that god should come down to them overshadowed with clouds” is regarded by Mirza Husayn Ali Baha as referring to Qaim, the BÁB, and his Manifestation. Subsequent to his pretensions Baha regarded the same verse as referring to himself. Shoghi Effendi toes the line.
  4. Bahai account. In the Iqan, the Quranic passage concerning such thing as the Resurrection trumpet-blast etc. etc. are regarded by Baha as the signs heralding the Manifestation of the Primal Point as the Qaim. Subsequent to his pretensions, in his Epistle to the Son of the Wolf, Baha regarded these very passages as referring to himself. The trumpet-blast was allegedly loudly raised by Baha and the Resurrection came to pass, whilst he was in Edirne, before the Point’s religion had time to gain prevalence. In god passes by, Shoghi overrates Baha and alleges that the first trumpeter was Tahira or Qurrat-al-Ayn, who sounded the Bugle, and the catastrophe came to pass in the Badasht conference in 1845, and the second trumpeter was Baha himself, who sounded the death-knell of the Point’s dispensation, whom Baha allegedly declared his mission in the garden of Ridvan in Baghdad in 1863, of which no record exists.
  5. Baha’s quotations from the Persian Bayan in which the Primal Point exhorts the people of the Bayan not to act the way the people of Quran have acted and thereby make void the fruits of their night constitute no proof for Baha’s pretensions. Mirza Muhammad Ali’s allegation that the Resurrection of the Quran occurred when Baha revealed himself privately in Baghdad is inconsistent with, and repugnant to the relevant text of the Bayan.
  6. There must be an interval between two Manifestations. The interval between the time of the Primal Point and the coming of Him whom god will make manifest is fixed to be 1511 or 2001 years. Baha ignored these provisions and pinned his pretensions to a passage read out of its context (15.2.2). The Primal Point’s mental perception of the appearance of Him whom god will make manifest is misrepresented by Baha as an actuality.
  7. God alone knows at what limit of age He whom god will make manifest is to be revealed.
  8. The fruits of Islam are to be gathered within five years of the Point’s declaration. So likewise the fruits of the Bayan are to be gathered within nineteen years after the appearance of Him whom god will make manifest. Shoghi Effendi misrepresents this period of nineteen years as referring to the appearance of Him whom god will make manifest nineteen years after the Point’s declaration (15.3.2).
  9. The Primal Point did not know from which horizon of the earth He whom god will make manifest is to reveal himself.
  10. Bahai account, the myth of the year 80 exploded.
  11. Provision declaring the liquid semen from which He whom god will make manifest is to produce to be ceremonially clean invalidates Baha’s pretensions to be Him whom god will make manifest. Baha reacts thereto and states that the station of the Primal Point was established by a word from Him whom god will make manifest.
  12. Provisions for the childhood and education of Him whom god will make manifest were written by the Primal Point in Maku in 1848, when Baha had already completed his preliminary and secondary education in accordance with the then established practice and was a married with children.
  13. The Point’s autograph epistle addressed to the primary school of Him Whom God Will Make Manifest proves that this Creature is not due to appear in these days. In a passage in the Aqdas of 1873 addressed to the people of the Bayan, who refused to acknowledge him, Baha states to have read the epistle before its descent.
  14. The Imamate doctrine of “Special Nomination” (Nass-i-Khas) maintained by the Primal Point in the Bayanic dispensation made the institution of “Mirrorship” (Miratiyyat) is a bar to Baha’s pretensions.
  15. The Bayanic provision for the Bayani state or states render Baha’s pretensions null and void. No two manifestations in one cycle. The manifestation of the age is the fulfilment of the words “there is nothing like Him.”
  16. The manifestation of the Age is the major manifestation; no Mirror however may set up a claim to independence of the manifestation of the age. Secondary or simple mirrors cannot stand the effulgence of the Primal Mirrors like Joshua or Ali.

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