>I predicted the Remeyites would win their case. They did. Baha'is in
> My Backyard did irreperable damage to the reputation of your cult. And
> it has. I have exposed every last one your games all the way into
> Iran. You people are beaten. Accept it! W
>
>
> Ditto! Who do you think the Maid of Heaven/the Divine Feminine in the
> writings of the Bab and Baha'u'llah is?
> Also remember that in so many key important aspects the prime mover
> of
> the events in Badasht - i.e. such as the abrupt and public break with
> the past - was initiated by none other than Hazrateh Tahirih. Even in
> Nabil the sense one gets is that Tahirih got the better of everyone in
> argument, eloquence and vision and thus pulled several of the
> recalcitrant prominent Babis in attendance, chief among them being
> Quddus, kicking and screaming into the Millenarian new age. Badasht
> was
> none other than the Hashr/the Gathering/the spiritual apokatastasis
> (for
> lack of a better word) promised in the Quran. What is conspicuous
> about
> her role is that Tahirih had been the primary theoretician of this
> break
> with dispensational Islam and the inauguration of the New Era from the
> very beginning of her career as a Babi while she was still in Iraq
> (see
> Mazandarani & Amanat). And notice how soon after these events the Bab
> completely deferred to Tahirih and dismissed all the complaints
> emanating against her as irrelevant (and it wasn't the first time he'd
> done this either) given this momentous decision/proclamation.
> Looked at from one angle one can say that this event is unique in
> that it was the first time in religious history that a prominent
> disciple had been instrumental in defining, in almost denoument
> fashion,
> the doctrinal raison d'etre for the movement/religion and what it was
> at
> core the movement really stood for - something that was so obvious but
> had been missed on so many Babi adherents all along. But imv there was
> something else even more important and momentous going on behind the
> spiritual scenes, as it were. Pat has implicitly layed his finger on
> the
> very nerve of the issue imo. Tahirih was a Manifestation of Allah
> simultaneously co-participant with the Bab, Quddus and finally
> Baha'u'llah in the principal of Manifestationhood, which by
> metaphysical
> definition must transcend historical individualities and persons -
> this
> is a somewhat Docetist reflection, I know! Her human temple/haykal was
> nothing more than a Mirror and reflection of the transcendent Primal
> Point which was equally present in full splendor within the Bab,
> Quddus
> and Baha'u'llah: Tahrih was the Bab, the Bab was Tahirih; Quddus was
> the
> Bab, the Bab was Quddus; Baha'u'llah was the Bab (which incidentally
> he
> declared as much in Ridwan 1863), the Bab was Baha'u'llah, and all of
> them were nothing more than the mere theophanies/ emanations/
> self-disclosures of the Primal Point/the Universal Intellect/the First
> Will/Manifestation of Allah/ the Insan Kamil (Perfect Human Being) as
> the ontological ground of the universe.
> In tandem, something that should be taken into account in my
> "heretical" phenomenological presentation here is the principal of
> wilayah (friendship/sainthood/spiritual vicegerency). A prophet
> endowed
> with constancy in history has a dual role: first, as legislator and
> then
> as God's elected vicegerent who transmits the infinite divine
> barakah/grace to humanity. Yet it is in virtue of his/her wilayah that
> makes the legislative role possible, and not the other way around (and
> the Bab following in the foot-steps of his august ancestors declares
> as
> much - see Lawson's forthcoming article on the Bab's notion of
> wilayah).
> Now at the commencement of each dispensational era/dawr there must
> exist
> a natiq/Speaking and samit/Silent wali who are ontologically co-equal
> but who occupy different functions (not equal). I submit that in the
> Babi dispensation in fact there were three samit walis to the Bab's
> function of natiqiyyat: Quddus, Tahirih and Baha'u'llah. But that in
> the
> Babi dawr the function of these three other walis was more active
> rather
> than passive as in the case of Muhammad and `Ali or Jesus and James/or
> Peter (depending on your preference) in previous dispensations. This
> for
> me represents the true batin/esoteric of the batin justification for
> the
> Bab's creation of the Letters of the Living hierarchy/system. The last
> two Letters - Tahirih and Quddus - are the chief wali/Manifestations
> after the Bab of the first Wahid and occupy a position within the
> primary layer of the hierarchy of All-Things/Kullu Shay' while
> Baha'u'llah remains outside of it yet goes on to complete the
> dispensation as well as to inaugurate a new chapter within it. And
> with
> this I find it profoundly important that four personalities are
> involved: symbolic in that four represents the number of completion in
> the Islamic gnostic numerological system.
> Now to briefly turn to Hazrateh Quddus: the key to knowing the true
> station/maqam of Quddus is the super-commentary he composed apparently
> at Shaykh Tabarsi on the letter 'sad' of 'samad/eternity' of the
> Suratu'l-Ikhlas of the Quran. The full text of this commentary
> unfortunately seems to be lost to us now but according to Mazandarani
> in
> _The History of the Manifestation of Truth_ and the author of
> *Nuqtatu'l-Kaf* in it Quddus makes explicit theopathic claims to
> divinity, Qa'imhood and Manifestationhood. It also appears that during
> the events that transpired during the seige of the Fort Quddus had
> also
> made the proclamation of his station public. This imv goes a very long
> way in explaining the reason as to why Mulla Husayn (the Bab'ul-Bab
> and
> first believer in the Point, no less!) exhbited such complete
> self-effacing and deferential reverence towards Quddus - no to mention
> the general attitude of the rank and file Babis themselves present at
> the Fort towards their chief Leader. Quddus had declared himself
> point-blank a Manifestation of Allah, irregardless of what later
> histories say and make of the whole episode, and I for one believe in
> his Manifestationhood.
> As a side note: Dr. Ahang Rabbani has done some valuable research
> on this question (unpublished however) and - as far as Quddus is
> concerned - has reached pretty much the same conclusions as yours
> truly
> about the station of this important Letter of the Living and
> Manifestation.
> So my response to Mesbah's original question is the following:
> yes,
> Baha'u'llah is 'man yuzhiru'llah/Him whom God will make Manifest'
> promised by the Bab. But so are Tahirih and Quddus in their own
> fashion.
> Or, to rephrase the issue in a batini Corbanian fashion by appealing
> to
> the principle of connaissance, say that Tahirih was the Maiden of
> Baha'u'llah's being and the Youth was the Quddus of Baha'u'llah's
> being.
> Thus speaketh this lowly, undeserving wretch and Quddusi/Qurrati/
> radical antinomian Baha'i Babi :)
>
> Ya Sahib'ul-Zaman!
>
> Berekiah
>
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