Translation of the opening exordium from my forthcoming English translation of Hajji Mirza Jani's Book of the Point of Kaf: Being the Earliest History of the Babi Movement


He is the Most Sublime, the Most Holy!

In the Name of God the Compassionate, the Merciful!

Praise without equal and extollation without likeness are descriptive of the Beauty of the Most Holy Essence of the All-High Who is and hath ever been [reflected] in the mirrors of the subtilised heart-fluxes of the creatures of the denizens of the divine realm, for they proclaim from within the [locus of the] existential particles of primality, by the tongue of the One Worshiped, that, God verily testifies no other god is there besides Him, so glorified be He, glorified be He above what the gnostics assert! And thanksgiving without recompense and benediction without interruption are worthy of the Luminous Essence Whose noble Remembrance within the empyrean realm-worlds of power, by the Remembrance of the First Remembrant and the Illumination of the Light of His Grandeur, is the productive outcome of the pinnacle of Intelligences; for all of Them proclaim by His tongue, 'this is the versical-sign of God's unitarianism and God's veil of singularity, and 'nothing is like unto Him' - and may my soul and the soul of contingency be His sacrifice, for 'we are the first among the worshipers'. And the Splendor of God then His Laudation is due the unalterable Majestic Countenance, the Sun of Whose High Existence in the world of the dominion, from the station of 'I am the High above all the Highest', dawns and flashes forth the fire of His Victory then His Mercy and His Justice within the mystery of every breath possessing possessor of selfhood, for all of them are observers by His Observation as the elevenfold progeny; may my soul, my spirit and the soul of all creatures be Their sacrifice; the veils of Power and the hem of the Countenance of His Providential Guidance; and the succeeding executors of His Messengers; and the commanders over His creation in every world of the unseen and the apparent; and the Theophanies without end of the Lights of the Moon of Its Providential Guidance over the talismanic temples of Its shî'a amongst the denizens of the terrestrial world; until they recite within the tablets of their composite bodies the Elevated Words of God from the [situs of the Divine] Names and Attributes, and they say, 'we are the fruit of creation and we are the Countenance of the One Worshiped, for we say “verily we are from God and unto Him shall we return'; and we are the Universal Word; and for this purpose God fashioned Our Remembrance in every morn and eve; for these are the Four Phrases that God hath Revealed from the treasuries of Its Knowledge: Glory be to God from the treasure house of the divine realm; and praised be God from the dominion of the empyrean realm-worlds of power; and no other god is there besides God in the concourse of the angelic kingdom; and God is the Greatest in the grips of the terrestrial world; and our final invocation be, verily praised be to God, the Lord of all the worlds!

And as for the matter at hand: within the purified inner hearts of the unitarians and upon the unsullied mirrors of the intelligent and in the goodly souls of the wayfarers and inside the balanced perception of the visible spirits, it is neither concealed nor hidden that the wise Divinity has not created creation except for the sake of manifesting His Effusions and His Bounty; this, as the First Effusion is Existence; and Existence is the Known; and the Known is the soul of Knowledge; and Knowledge is the Will; and the Will is Love[1], just as it has been recounted in the hadîth qudsî  “I was a Hidden Treasure and I desired to be known, therefore I created creation in order to be known.”  Thus did the materia of existentiation become Love’s creations. And the fruit of the Divinity’s love is the manifestation of It’s gnosis within His dominion just as It hath proclaimed by His own Glorious Words “and We did not create the spirits and humanity other than to worship”[3] or [as it were] ‘to noeticize’; for it is very much evident that [true] worship without the [requisite] gnosis of the Godhead is absurd because so long as a person has not become noetically cognizant of the true reality of That Soul Who is the possessor of [the divine] Beauty, neither shall they become ecstatically drawn to the dawning visage of Its Perfection; and as long as they be unaware that [That Soul] be the holder of [the station of divine] Majesty, neither shall they become trepid in the blaze of the Wrath of Its Victory.

By the proof of reason, between the knower and the known, gnosis is divided into four parts: (1) the exaltation of the station of the knower over the known; (2) the equality of station; (3) the mention of unification; and (4) the exaltation of the station of the known over the knower, and this station is said to be the station of overshadowing.


[1] اوّل الجود هو الوجود و الوجود هو المعلوم و المعلوم هو نفس العلم و العلم هو المشيّة و المشيّة هو المحبّة
[2] Qur. 51:56

Text of E.G. Browne's 1910 Leiden edition

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