Some Provisions of Bayan
12. Some Provisions of Bayan
12.1 Regarding 700 verses a day
A believer is to read seven hundred verses if he can; if he cannot he is to make mention of god seven hundred times by saying “الله اظهر”(God is manifest), P.B. VIII, 14.
12.2 Bayan Versus Quran
The Quran is noted for its ‘eloquence’ (fesaha), and the Persian Bayan for its ‘Spiritual knowledge’ (عرفان), the Persian Bayan, Wáhid II, BÂB 1.
12.3 Ghiyath & Mustaghath
This is stated in the Persian Bayan:
‘Fire (unbelief), light (Nur).
The Primal Point spoke of himself as god in the realm of names and attributes.
12.4 Believers and non-believers
Believers and non-believers in a manifestation are grouped under the formula “there is none other than god but He” (La illaha illa Huwa). The first part “La illaha” consists of 5 letters, called letters of Denial, the second part “illa Huwa” is called Letter of Affirmation, and consists of five letters. Letters of Denial denote non-believers and Letters of Affirmation believers. P.B II, 4.
12.5 Unity of 19
The numerical value of the word Wáhid, which means Unity, is 19. All activities are governed by this Unity of 19:
A.B Wáhid X, BÂB 13.
The text runs as follows:
ان تجعلن انفسکم واحدا واحدا بان تختارن لانفسکم عدد الحی لعلکم یوم القیمة بذلک الشأن علی الله ربکم تعرضون
BÂBi Activities, cultural, educational, social, religious, etc etc are channelled through sets of 19 persons.
12.6 Holy Places
Biqa’ (plural of Buq’a, domed edifices created over graves; by custom, whether public or private, holy places).
In each manifestation previous Biqa’s are deemed to have ceased to exist, the place of the House including, as glory lies not in the clay itself but in the essence of the Command of god, wherever it manifests itself. P.B Wáhid IV, BÂB 12.
12.7 God’s House
The place of the House is God’s house or the sacred House, which changes in each manifestation. Today the place of the House is the Point’s birth-place in Shiraz. P.B Wáhid IV, BÂB 16.
12.8 Maqa’id مقاعد
Maqa’id (plural of maq’ad, seats, last-resting-place, tomb, sometimes synonym for Biqa).
In the manifestation of the Bayan provision is made for nineteen maqa’ids, one for the Primal Point and eighteen for his Letters of the Living, the return of Muhammad, Ali, Fatima, the eleven Imams and the four original gates; these together constituting the Letters of the One (Hurruf-i-Wáhid) and the Primal Unity (Wáhid-i Awal). The maqa’ids of other prophets, men of truth (Sidiqiyyn), witnesses (Shuhada) and believers are hidden in the shadow of the nineteen Maqa’ids;
They are but the evolution of the Primal Unity. P.B (IV, 13). Believers in good circumstances are only to visit these nineteen Maqa’ids. P.B. Wáhid VI, BÂB 16.
For the BÂBis the Point’s Maq’ad is the spot in the shrine of Imam Zadeh-i-Ma’sum, in which his remains were deposited, and from which they were removed by Baha’s followers at Baha’s behest. For the Bahais the Point’s maq’ad is his alleged tomb on Mt Carmel at Haifa in the holly land. The maqa’ids, if any, of all the Letters of the Living are unknown.
The First Letter of the Living Mulla Muhammad Husayn of Bushraway is said to have been buried in the little room of the Shrine of Shaykh Tabarsi. T.A Note F, P. 245.
The Last letter of the Living Mulla Muhammad Ali Barfurush entitled Quddus is said to have been buried in the Madrasa of Mirza Zaki in Barfurush. The Dawn-Breakers, Nabil’s Narrative, Shoghi Effendi’s translation, American Edition, P. 412.
The raison d’etre of the provisions in IV, 13 is to provide for, and maintain, nineteen Biqa’s or maqa’ids, namely, tombs, only, whose shade will shadow all those of others referred to in IV, 13.
The spot in the Shrine of Imam Zadeh Ma’sum stands as the resting place of the Primal Point.
Erection of token tombs for the Primal Point’s Eighteen Letters in unforeseeable future will presumably be modelled on the lines of the tomb of the Unknown Soldier or that of Firdowsi, the author of the Shahnameh, whose exact resting-place is unknown.
12.9 Pilgrimage
Believers in good circumstances only are to make a pilgrimage to the House, the Point’s birth-place in Shiraz, once during their lifetime. The pilgrimage is remitted when believer’s country of residence is separated from the House by sea. Women are discouraged from making the pilgrimage. Believing residents at Shiraz are to make a pilgrimage every year. Pilgrims are to give a gift of money to the nineteen guardians of the House. P.B Wáhid IV, BÂB 18; IV, 16; VI, 16.
12.10 The Place of the Blow (محل ضرب)
The house of the Shayk-al Islam in Tabriz, in which the Primal Point got the bastinado after his first trial is called the place of the Blow.
Believers resident in Tabriz and within sixty-six Farsakhs (A Farsakh equals 6.24 Kilometre) thereof who have reached twenty nine years of age, are required to visit the place of the Beating once every year to stay nineteen days there and to perform the prescribed rites. This obligation is waived in respect of believing residents who are not in good circumstances; but they are required to perform the prescribed rites at home. P.B. Wáhid VIII, BÂB 12.
12.11 Divine Worship
Congregational worship is prohibited except prayer for the dead; even then each person is required to say his prayer separately.
Believers may perform the service of worship at home. Service of worship in the Mosque is, however better. P.B VII, 19; IX, 9.
This provision dispenses with the services of officiating minister (Imam or Pishva), hence no priestly caste.
12.12 Mosques
It becomes the rich in the Bayan to build eighteen new mosques in the name of the Letters of the Living of Him-Whom-God-Will-Make-Manifest, which would point to the preceding Letters of the Living. P.B V, 2.
12.13 Holy Lands
Non BÂBis are not permitted to reside in the lands of Fars “Iraq-i Ajam (Central Cities such as Arak, Isfahan, Kashan, Mahalat, Qum and Teheran), Azarbayjan, Khurasan and Mazandaran in Iran.
This commandment holds good till the advent of Him-Whom-God-Will-Make-Manifest as the place of Effulgence changes with the change in the person of the manifestation. The Primal Point revealed himself from the land of Fars. These lands have a connection with the BÂBi movement and the Point’s disciples carried his message to the length and breadth of the country. P.B VI, 4.
Non-BÂBis are not permitted to reside in the dominions of a BÂBi monarch, whose inhabitants profess the BÂBi faith; but exempted from this prohibition are non BÂBis who carry on a trade or business by which believers benefit. P.B VII, 16.
12.14 Slaying
Slaying banned, no violence for conversion, when arms may be carried, no corporeal punishment, no capital punishment.
“No one is to be slain for unbelief, for the slaying of a soul is outside the religion of god… and if any one commands it, he is not and has not been of the Bayan, and no sin can be greater for him than this.” A.B. P.B Wáhid IV, BÂB 5.
No coercion is to be used for conversion to the faith. A.B.; P.B. Wáhid II, BÂB 16.
It is not permitted to carry means of war and its instruments except in time of necessity (Zarurat) and of fighting (mujahada). A.B; P.B. Wáhid VII, BÂB 16.
Capital punishment, corporeal punishment and imprisonment have no place in the Bayan.
The only punishment provided in the Bayan is the imposition of fine and prohibition for men to approach their wives. Any act or deed contrary to god’s pleasure and His injunctions renders the sinner liable to the Fire (Nar). His wife is Fire from his sin. A leaf of Light (Nur) may not therefore associate with a leaf of Fire. Hence the prohibition.
12.15 Cleanliness
Ceremonial purity abolished; Things which enjoy purity.
The Bayan lays great stress on cleanliness and purity. Cleanliness is the nearest access to god and the best of acts of devotion. A.B, P.B. ix, 10.
Every villager is required to have a hot bath house. A.B. P.B. vi, 3
Every believer is required to wash himself frequently, to remove hair of his body by means of depilatories, to cut his nails, and to apply henna to his body. A.B. P.B. viii, 6; viii, 8.
Liquid semen is ceremonially clean. A.B P.B. v, 15.
The excreta of mice, bats, swallows and the like do not render unclean unless what they touch. However for purpose of cleanliness cleansing is commended. A.B P.B vi, 17.
Dogs and other animals need not be avoided. If their wet hair touches one cleansing is commended. A.B. x, 1.
12.16 Trade and Commerce with Non-Believers
Those who have embraced the BÂBi faith are permitted to deal in business with those who have not embraced the BÂBi faith. Any property so transferred by the latter to the former is deemed to be clean because of the honour accorded to it by reason of its association with the BÂBi faith. Transfer of either actual, as where the transferee takes believers of the subject-matter of transfer forthwith, or constructive, as where the transferrer makes mention of an offer of something, which is not coupled with actual delivery at the time, and which may take years for the transferrer to acquire it. In either case the subject-matter of transfer or offer is deemed to be clean. A.B. P.B v, 7.
The cleanness of the subject-matter of the transfer or the offer spoken of in this provision appears to be in the spiritual rather than in the material sense of the word and is in honor of its connection with the BÂBi faith.
Things which enjoy purity are:
Provided that the object subject to cleaning is first cleared of foreign elements such as dirt or filth by which it is soiled. God devises that the People of the Bayan should be in the utmost state of purity, and spiritually.
12.17 Cleansing
All things to which the name thing is applied are immersed in the sea of lawfulness and cleansing except whosoever believes not in the Bayan and that which is forbidden in the Bayan. A.B. x, 5.
Forbidden things refer to such matters as gambling, use of narcotics, adultery, slaying etc for which provision is made in the Bayan.
Cleansing spoken of in this provision is in the spiritual sense of the word. A non-believer in the Bayan is not necessarily unclean, as the Primal Point’s message is addressed to all mankind and as legal uncleanliness is abolished. No ablution, namely, ceremonial washing or cleansing is indeed for purpose of cleansing. What is needed is personal ordinary washing or cleansing.
Apparently in the Primal Point’s view god has been bounteous to the people of the Bayan and high above all non-believers has He raised them.
12.18 Worship, Prayers (Salavat, Namaz)
It has already been noted that worship is to be performed as individuals, that group worship is dispensed with except in worship for the dead and that one is at liberty to perform the service of worship at home.
It has also been noted that God’s House, namely Point’s birth-place in Shiraz, is the Qibleh (Prayer-Direction).
The essence of worship is turning in heart and mind towards god and to say one’s prayer with repose and pleasure. All prayers are abolished save the service of non-day worship known as the Unity prayer. It is based on the number of Wáhid (one = 19) and consists of 19 genuflexions (Raq’ats). The first 3 stand for the Unity of Essence (Tawhid-i Zat). The second 4 for the Unity of Attributes (Sifat), the third 6 for the Unity of Acts (Af’al), and the last 6 for the Unity of Worship (Ibadat). A.B. P.B. vii, 19.
It is inferred from the Persian Bayan VII, 19, and it is stated in the Point’s other works, that the following words are to be said in Arabic nineteen times.
“God witness that there is no god but He; to Him belongeth creation and command. He quickeneth and causeth to die, then He causeth to die and Quickeneth; and verily He is the Living, who dieth not. In His grasp is the dominion of all things; He createth what He pleaseth by His command; verily He has power over all things.”
12.19 Fasting
The yearly month of fasting is the last month of the Bayani year. It consists of 19 days and lasts from sunrise to sunset. It precedes the Naw-Ruz, Iranian New year’s day and the Bayani New Year, A.B. P.B. vi, 14; viii,18 (Bayani Calendar 2.15.26);
The Point’s Five Grades (Panj Sha’n), P. 12.
12.20 Marriage
Marriage is obligation. A.B. P.B viii, 15.
Marriage age, after eleven years of age. P.B. A.B. viii, 15. Number of wives allowed: one, A.B. P.B viii, 2.
Presumably two. A.B. x, 3.
Concubinage proscribed. A.B P.B vi, 7.
Marriage portion payable by husband:
12.21 Remarriage
A surviving husband or wife is to remarry 90 or 95 days after the death of the wife or husband respectively. A.B. x, 10.
12.22 Association of Men And Women
Men and Women may associate with one another within the bounds of propriety. A.B, P.B. viii, 10; P.B. x, 2.
12.23 Salutation
In Bayan salutation is different in the case of men and women. The former say Allahu Akbar (God the Most Great), the answer of which is Allahu Azam (God the Most Mighty). The latter say Allahu Abha (God the Most Splendid), the answer of which is Allah’u Ajmal (God the Most Beauteous). Persian Bayan, VI, 5; Arabic Bayan VI, 4. J.R.A.S. July 1889, P.499.
12.24 Fire (Nar)
Description of Fire (Nar) as opposed to Light (Nur), Heaven or Paradise as opposed to Hell, are regarded as symbolic, and not as literally true. Heaven is belief in the manifestation of the age and Hell is unbelief in him. Heaven is the state of perfection, and Hell that of spiritual death or that of imperfection. A man may be either in Heaven or Hell while still in the body.
12.25 Bayani Calendar
The Bayani calendar year consists of 19 months of 19 days each according to “the number of all things [361 = 19 X 19] ……. The first month is called Baha and the last month ‘Ala. The first month is the month of the Point, namely the manifestation of the Age, the Primal Point in the Bayanic Dispensation. A.B. P.B. v, 3.
The first day of the first month, which is the Naw-Ruz (new day) is called the Day of god and is the day of the Point, the manifestation of the Age, the Primal Point in the Bayanic dispensation. P.B. v, 3; vi, 14.
The Point’s declaration of his mission was on May 23rd, 1844 (Jamad Awwal 5, A.H. 1260). A.B P.B II, 7; vi, 18.
The Bayani era began, not on May 23, 1844, but on Jamad Awwal 5, A.H. 1266 (March 19, 1850), which corresponds with the first of Farvardin, 1229, Iranian solar year, Iranian new year’s day the Naw-Ruz and the Bayani new year. The Point’s autograph personal Diary dated Jamad Awwal 5, A.D. 1266 (March 19 1850) entry no 1: 1st of Baha Bayani year 1 = Esfand 29, 1228.
That the Bayani era commences effective Jamad Awwal 5, 1266 A.H, corresponding to Esfand 29, 1228 is also confirmed in the Point’s Book of Names of All Things (Kitab-i-Asma-i-Kull-i-Shay), otherwise known as Four Grades (Char Sha’n) as well as in the Point’s Lawh-i Haykal-al-Din, Wáhid V, BÂB 3. The Primal Point celebrated the inauguration of the Bayani Era in March 1850 and was maryred in July 1850. In a passage in the Book of Names the Point explains his system in the following terms:
« و لا توزن بالقمر فی طلوع ولد بانتم بالشمس قسبون قد رفعنا عنکم فیه تختلفون »
It must be noted that the Primal Point states the beginning of his own mission as having occurred not in the year 1260 A.H. but “1270 year after the mission of Muhammad.” P.B. II, BÂB 7; IV, 14; IV, 16; IV, 18; VI, 7; VI, 8; VI; 13.
Thus the Primal Point prefers to date not from the flight of Muhammad but from the beginning of his mission which he places ten years earlier.
12.26 Begging: Earning one’s livelihood
Begging is strictly forbidden, but giving of charity is enjoined. Everyone is required to follow an occupation to enable him to earn his livelihood. A.B. VIII, 17.
12.27 Books
Annulment (Mahv محو) of Books
What is meant by abrogation is the renewal of a preceding revelation in a succeeding revelation. P. B. VIII, 1; that which applies to the principal namely, revealed books also applies to the accessories, namely, books written by creatures. That is why all Books are deemed to have annulled except those that are written in proof of the Command of god and His religion. A.B. P.B. VI,6.
It is to be noted that what is meant by annulment is the destruction of the validity of books.
Tearing Up of Books
“Never shall ye tear up any books.” A.B. IX, 13.
God devises that all things be renewed in each manifestation. Believers are to renew books owned by them every two hundred and two years. They are to dispose of old copies either by washing them out in sweet water or by making a donation of them to a person.
Everything in the Bayan should be brought to the summit of skill and perfection. A.B P.B. VII,1.
Number of Books to be owned
No one in the Bayan is permitted to own more than 19 books corresponding to the number of Wáhid (= 19). The first is the Bayan itself named as such collectively. It embodies all the writings of the Primal Point. The remaining 18, corresponding to the number of the Living (Hayy = 18), are those to be composed by believers who have reached the summit of science and piety. They are to contain the genus of knowledge and wisdom. They are subsidiary of subordinate to the faith. A.B xi, 7.
Action may be taken on Books
Action may be taken on the Point’s writings alone; because in this dispensation, writings for the Letters of the Living appear from the Sun of Truth, namely, the Primal Point; Supplications to the prophet of god; Commentaries of the Imams; and scientific treaties to the Gates. All these have emanated from the Primal Point.
From the time of the ascension of the Primal Point till appearance of Him-Whom-God-Will-Make-Manifest the Point’s writings are binding on all believers. A.B. P.B II, 16.
Forbidden Books
As it has already been noted the mass of literature emanating from the Primal Point is known collectively as the Bayan.
It is not permitted to instruct in books other than the Bayan save where it is written that which concerns the science of theology (Ilm-i Kalam, the science of god and His attributes and states of contingent beings as regards the beginning and the Return based on Islamic law).
That which is invented (Ikhterra) from Muhamedan logic (Al-Mantiq) and principals (Al-Usul, from which the Moslem faith is derived and which are four, i.e., the Quran, Sunna and practice of, and traditions handed down from the prophet], Ijma (Agreement), and analogy (Qias)], is not permitted for believers.
In this dispensation god has manifested the Primal Point in various aspects of manifestation: from the most High station, where he uttered “Verily I am god; there is none other god but me” to the lowest station in which he uttered: “Verily I am the least atom of atoms.”
There followed from his tongue utterance in the style of verses, supplications, Commentaries, Philosophical sciences (Ulum-i Hikmatiyya), and Replies written in Persian. No one is permitted to instruct one’s self in other than these. However permitted it is to instruct one’s self in any book composed on science; provided that it contains a colophon from the Point’s literature.
Forbidden it is to compose literature such as Principals (Al-Usul), Muhamedan Logic (Al-Mantiq), Rules of Muhamedan Jurisprudence and Philosophy (Qawaid Fiqhiyya va Hikmiyya), the science of obsolete words (Lughati Ghayr Musta’mala) of Etymology and syntax, except the rudiments thereof concerning the subject and object.
The Bayan is the straight forward path for the learner and the learned till the day of appearance of Him-Whom-God-Shall-Manifest, who will then be the Speaking Book (Kitab-i Natiq), and return to the Silent Book (Kitab-i Samit) namely the Bayan, would mean to shut one’s self out as by a veil from the former. A.B. P.B. iv, 10.
The colophon referred to above is as follows:
At the beginning of a book: “there is no god save god.”. At the end of a book: “There is no proof (Hujja) save ‘Ali before Muhammad [i.e. Sayyid Ali Muhammad the BÂB].” A.B X, 11.
The prohibition applies only to Muhammedan logic, to principals, to rules of Muhammedan Jurisprudence and Philosophy. Apparently the Primal Point had Shi'a legal interpreters (Mujtahids), Shi’a Jurists (Fazils) and Shi’a versed in Islamic lore (Ulama) who have expressed conflicting opinions on these subjects in their writings, leading to confusion, controversy and disputation. The result is that great difficulty has been occasioned in distinguishing the truth among these conflicting views and discrepancies of opinion, and in applying the same to any given set of facts. The Primal Point appears to have had a very poor opinion of these authorities, whose opinions did not justify special treatment. In fact, the learned opinion of these learned men is crystallised in the trial proceedings of the Primal Point dealt with in chapters II and III.
There is no prohibition to write or study any literature on science provided that the shade of the Bayan shadows it. Of the science of Obsolete Words namely, words that have fallen into desuetude is prohibited and simplified etymology and syntax is recommended.
The Bayan holds good till the next manifestation, who will then be the Speaking Book and with his own revelation in his cycle, when return to the Bayan, the Silent Book, would be tantamount to being from the Speaking Book.
The Primal Point’s stress is on religious literature and proscribed literature is specified. The Point’s ruling was misconceived by historians of the BÂBi movement.
Summary
The Primal Point claimed to be a manifestation of God with a message addressed to all mankind. His revelation is the Bayan. He forbade tearing up of any book. He forbade Muhammedan principals Muhammedan logic, rules of Muhammedan principals and philosophy as they led to confusion and controversy, and the science of obsolete words, and proscribed a simplified etymology and syntax.
The stress is on religious literature. He permitted his followers to study and compose any literature on science subject to a colophon from his literature.
He ordered the removal of books owned by his followers every two hundred and two years so that everything in the Bayan is brought to the summit of skill and perfection.
An incoming revelation abrogates an outgoing revelation. This fundamental principal applies to its accessory, namely to books composed by creatures. What is therefore meant by annulment (Mahv) is the destruction of the validity of such books.
12.28 The Right of God (Huququllah)
If the value of all things owned by a person amounts to one hundred Mithqals of gold a proscribed right of god is set aside by him: nineteen Mithqals for the Letters of the One, one Mithqal per person, plus one Mithqal for god.
If the manifestation is alive the proscribed right of god is disposed of by the owner thereof for such purposes as the former may deem fit to order. If the manifestation is no longer alive nineteen Mithqals are made available for the Letters of the One or for their heirs; in default of heirs nineteen Mithqals go to provide for the marriage of the believers. The one Mithqal for god is held for Him –Whom-God-Will-Make-Manifest or is disposed of in the interest of the Bayan. A.B. P.B. Viii, 16. P.T.O
12.29 Discount, Rebate, Interest (Tanzil)
Sales and purchases may validly be concluded with the mutual agreement of the parties. Deduction is allowed from the amount of a price or an account for early or immediate payment. In case of sales subject to payment at a future date, an interest is allowed with the mutual agreement of the parties, having regard to conditions sanctioned by custom and recognised by merchants. A.B. P.B v, 18.
12.30 Foreign Travel
Travelling is permitted for purposes of business or rendering assistance to a person.
A traveller on business is allowed to take his family with him. If unaccompanied by the family, he is not permitted to absent himself from home beyond two years, if on land and five years if at sea. A.B. P.B. vi, 16.
P.B. V, 5 provides for BÂBi merchants to carry on business in European countries.
12.31 Law of Inheritance and Succession
A.B. P.B viii, 2 and A.B. x, 3 regulate succession on death to immovables and movables.
12.32 Service to the Point
Every person is to serve the Point in his return for a period of nineteen days. The Point may, in his absolute discretion, grant exemption. A.B. P.B. ix, 5.
12.33 The Death
What is obligatory is to wash the dead once. The dead may, however, be washed three to four times. Their graves are to be visited once a month of nineteen days. A.B P.B viii, 11
There appears to be no specific provision by the Primal Point that the dead should be buried facing his Qiblain Shiraz. But the old rule that Biza’s survive changes of religion does not hold good in the Bayanic dispensation and all preceding Biza’s are deemed to have ceased to exit. This raises a presumption of fact that the dead are buried facing Shiraz.
12.34 Eggs
Eggs were the Primal Point’s substance in the days of resurrection. A.B x, 15.
12.35 The essence of the religion
The essence of the religion in your beginning and return in your belief in god beside whom there is no god; then in Him-Whom-God-Will-Manifest on the day of Resurrection in your return; then in book god will send down to living, then in Him-Whom-God-Has-Manifested under the name of Ali before Muhammad, namely Sayyid Ali Muhammad the Primal Point; and then in that which god has sent down to him in the Bayan. If you understand your return unto Him-Whom-God-Will-Make-Manifest then you will understand your beginning. A.B. X, 4.
12.36 Monarch’s Duty
Every monarch to emerge in the Bayan is to elect twenty five learned men from amongst the inhabitants of his kingdom to assist him in the furtherance of the Faith, in going to the relief of the weak and in feeling compassion for them. A.B. XI, 2.
12.37 Learning Knowledge & Science
It is obligatory for the people of the Bayan to acquire knowledge and science and to impart same to others. A.B. XI, 15.
12.38 The Primal Point’s Message
The Primal Point’s message, according to him, was addressed to all mankind. As such the question of world dominion does not arise. The BÂBis could not conduct missionary propaganda in public in Ottoman Empire, whose Sultan was the Caliph of Sunni Moslems all over world.
He would not tolerate propaganda disruptive of Islam in his dominion. There was no need for BÂBis to return to Islam, as they concealed their faith and practiced Islam to all intents and purposes. As regards Bahai allegation that the Primal Point’s revelation, the Bayan, is inadequate for mankind, and is not practical, and Shoghi Effendi’s allegation, god passes by, p.28, that “the Persian Bayan shall be regarded primarily as an eulogy to the Promised One rather than to code of laws and ordinances designed to be permanent guide to future generations”, the answer thereto consists of two alternatives; the Primal Point’s Revelation, the Bayan is either a divine Revelation or not.
If it is a divine Revelation, by what right can one pass judgment thereon? If it is not why did Baha, a divine manifestation, according to him, follow the Primal Point and the Bayan? Baha’s dissatisfaction should therefore, be sought somewhere else.
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