A Khuṭba (Sermon)
of the Bāb delivered on approaching Medina in January 1845.
MOSQUE OF THE PROPHET IN MEDINA
Trans. Stephen
Lambden (May 2008)
INBMC 91:42-7
According to the Bab in his Khutba
al-Jidda VII:8 he arrived in Medina on the 7th of Muḥarram = January
16th 1845. This was a place associated Muhammad during a month associated
with the martyrdom of Imam Ḥusayn on 10th Muḥarram 61/ 680.
The Khuṭba (Sermon) nigh Medina of the Bāb
(January 1845).
Translation Stephen Lambden 2008-9
From INBMC 91: 42-7.
In the Name of God,
the Merciful, the Compassionate
[1] Praise be to God Who hath testified unto His Essence (dhāt) through His
Essence (dhāt). [2] No God is there except Him. [3] He generated (abd`a) His
creation through His Logos-Command (amr). [4] No God is there except Him.
[5] Aforetime did He consolidate for all things (aḥkam li-kulli shay’ qabl
an), [closed] [sabl an] avenues [or `modes of action’] (subul
an) in the pathway of His mystery, [the way] unto God (fī
minhāj sirrihi ilā Allāh) through a well-established Book (bi-kitāb muḥkam);
by virtue, that is, of the letters of Word of His Divine Unity (`alā aḥraf
kalimat tawḥīdihi). [6] No God is there except Him.
[7] And He caused certitude to exist in all things (fī kulli shay’) by
virtue of the Tablet of His Resolution [of Questions] (lawḥ ijābatihi) such
that there is nothing that remained unresolved (sā’ir) through the Command
of His Lord! [8] This such that He [one] might be firmly established upon
the Throne of Love (`arsh al-maḥabba) [operating] on every level (fī kull
sha`n) as accords with the proximity of His Countenance (tilqā’ wajhihi).
[9] No God is there except Him.
[10] So exalted be God, the Unique (al-fard), the One (al-aḥad), the Living
One (al-ḥayy), the Self-Subsisting (al-qayyūm). [11] This relative to all
possible realms of existence (min sha`n al-mumkināt) through the gnosis of
His Logos-Selves (`irfān anfusihā) and their depiction in all existent zones
(waṣf al-mawjūdāt) and by virtue of the Gravitas of their inner Realities (`izz
ḥaqā’iqihā).
[12] He indeed generated the Temple of the Divine Oneness (haykal al-aḥadiyya)
in the persona of the creatures (dhawāt al-khalq) to the end that all
existent human potentialities (al-dharrāt) might persevere in accordance
with His Will through a vision of such realities…
