Paragraph 38

In another sense, by the terms 'sun', 'moon', and 'stars' are meant such laws and teachings as have been established and proclaimed in every Dispensation, such as the laws of prayer and fasting. These have, according to the law of the Qur'án, been regarded, when the beauty of the Prophet Muhammad had passed beyond the veil, as the most fundamental and binding laws of His dispensation. To this testify the texts of the traditions and chronicles, which, on account of their being widely known, need not be referred to here. Nay rather, in every Dispensation the law concerning prayer hath been emphasized and universally enforced. To this testify the recorded traditions ascribed to the lights that have emanated from the Day-star of Truth, the essence of the Prophet Muhammad.

As we have noted, Baha'u'llah just gave us a chance to pause, to breathe, in paragraph 37. Here, in this paragraph, He offers us another interpretation of the terms "sun", "moon", and "stars".

But what were those other meanings? And just how many meanings can there be?

You may recall that He began talking about these terms way back in paragraph 31, in which He also informed us "manifold are the meanings they have intended for these terms".

In that same paragraph, He said that the "sun" refers to the "universal Manifestations of God". In paragraph 33, He said that these three "terms, 'sun', 'moon', and 'stars', primarily signify the Prophets of God, the saints, and their companions". Then, in paragraph 34, He says that they can also refer to "the divines of the former Dispensation". The universal Manifestations, the Prophets, and the divines: Three different definitions, but all have the same primary function. They all are supposed to teach us about the Will of God. You will also, of course, note the decrescendo there. He is going from the greatest to the least, from the universal Manifestations down to the simple priest who lives just up the road.

If we accept one of these definitions, then we are likely to accept them all. If we see how this term can apply to one, then we will intuitively understand how it can apply to all. By showing us how these terms can work on all three levels, He is gently allowing us to grow into understanding that there is not a single "correct" definition. Moving away from our traditional understanding of there being a single correct answer gives us another opportunity to sanctify our soul, as He gently encouraged us way back in that first paragraph. This is yet another way that we can "be detached from all that is heaven and on earth." This may, perhaps, be one of the reasons why He gave us a breather, a rest, in the previous paragraph. We are so used to searching for the singular correct interpretation that it may take a few moments for any knee-jerk reaction we may have to this new understanding to subside. And in His loving patience, He allows us that time.

Now, however, He is taking us a step further. Here He introduces an entirely new concept: these terms can refer not only to those whose job it is to teach us about the things divine, but can also refer to the laws and teachings themselves.

He uses prayer as a singular example, stating that it is a universal law, found in every religion. But He doesn't talk it about it yet. He waits until the next paragraph before going into that.

It is also interesting to note that He refers to prayer as universal, but not fasting. As far as we know, it is not found in every religion, but we could be wrong.

Paragraph 37

And now, O seeker, it behooveth us firmly to cling unto the Urvatu'l-Vuthqa, that perchance we may leave behind the darksome night of error, and embrace the dawning light of divine guidance. Shall we not flee from the face of denial, and seek the sheltering shadow of certitude? Shall we not free ourselves from the horror of satanic gloom, and hasten towards the rising light of the heavenly Beauty? In such wise, we bestow upon you the fruit of the Tree of divine knowledge, that ye may gladly and joyously abide in the Ridvan of divine wisdom.


This is another point in the Text where Baha'u'llah allows us the opportunity to pause and catch our breath. In some ways the questions He asks here are rhetorical, and He is reminding us of what appears to be obvious.

Of course it behooves us to cling to the strong cord of God teachings. Of course we should seek the divine guidance, and the shelter of certitude. Who, in their right mind, would not run towards the rising light of heavenly Beauty?

But why is it here? Why now?

Perhaps He understands our inherent reluctance to hear something new. Perhaps He is allowing that initial reflex of pushing away something different to subside so that we can catch our breath and take a moment to think that, just maybe, He is right. Remember, we are still in the section of the Text in which He is talking about the sun, the moon and the stars. He has just given us multiple definitions of these terms which are quite contrary to what the common understanding of these terms is, at least in the context of this quote from Jesus.

Also, as just an aside, this paragraph is so rich with metaphor. On the one hand, He is moving us along that continuum from 0 to infinity, from darkness to light, from denial to certitude, from horror to beauty. He also brings together two different gardens: Eden, through the reference to the Tree of divine knowledge, and Ridvan. In terms of the garden, we can ask ourselves what else is growing there. If it is a garden, surely there is more than just a single tree. We can also note that it is the summer time, for the tree is giving its fruit. The last time we know that this tree bore fruit was in the time of Adam, for He ate of it in Genesis. This foreshadows the idea that we are at the beginning of yet another Cycle, moving from the Adamic Cycle to the Baha'i Cycle, from the time when this fruit was forbidden to a new age in which it is freely given to us. Originally we were cast out of this garden, but now we are being welcomed back.

Oh, and in case you cannot recall (we forgot, so we're mentioning it here), we talked about the Urvatu'l-Vuthqa way back in paragraph 28, when Baha'u'llah first mentioned it.

Paragraph 36

That the term "sun" hath been applied to the leaders of religion is due to their lofty position, their fame, and renown. Such are the universally recognized divines of every age, who speak with authority, and whose fame is securely established. If they be in the likeness of the Sun of Truth, they will surely be accounted as the most exalted of all luminaries; otherwise, they are to be recognized as the focal centres of hellish fire. Even as He saith: "Verily, the sun and the moon are both condemned to the torment of infernal fire." You are no doubt familiar with the interpretation of the term "sun" and "moon" mentioned in this verse; no need therefore to refer unto it. And whosoever is of the element of this "sun" and "moon", that is, followeth the example of these leaders in setting his face towards falsehood and in turning away from the truth he undoubtedly cometh out of infernal gloom and returneth thereunto.

For much of our time we have done simple analyses of what Baha'u'llah has said. We have tried to offer a few insights, and talked a bit about how some of this applies in our life. Here, we are going to take a page from the great Jewish scholar, Rashi, and talk a bit more obliquely about this paragraph. You already know a bit about our style and can obviously see the variations on a theme that Baha'u'llah touches on here, with the "good cop/ bad cop" motif, so we don't need to go there. You already have.

In life, we are all ignited at some point. Something catches our attention and just seems to light us up, whether for good or bad. Some are inspired by helping the poor, such as Mother Teresa, while others are more inspired by greed. Some people find their motivation by the arts, while others dedicate their lives to a branch of science, and still others to the invention of gadgets and gizmos to help humanity.

Regardless of our the object of our inspiration, we are all ignited.

But, as Baha'u'llah says in the Hidden Words, "with fire We test the gold, and with gold We test Our servants." When testing gold in this manner, we are, in effect, burning away the impurities that may have contaminated it. If the gold is pure, you will have nearly the same amount at the end as what you started with. If it is not pure, and is filled with lots of junk, then all the junk will burn away, and you'll only have a small amount of pure gold left.

In this case, we are all ignited, lit up, on fire, if you will. Some of us, if our hearts and intentions are pure, will burn like the sun, giving a lasting and life-giving light for all to see. But if our hearts are corrupt, intent only on our own pleasures, then we will burn like a torch, feeble and easily extinguished, even though, to outward seeming, we are giving a light like the sun. In the end, though, no one is fooled.

This paragraph is a great reminder to look at ourselves. While we can see this as an indictment against others, seeing them for what they are, it can also serve as a reminder for ourselves. We may be giving light to others, but is it because we are shining with a reflection of the Sun of Truth, or is it through our own immolation?

Paragraph 35

It is evident and manifest unto every discerning observer that even as the light of the star fadeth before the effulgent splendour of the sun, so doth the luminary of earthly knowledge, of wisdom, and understanding vanish into nothingness when brought face to face with the resplendent glories of the Sun of Truth, the Day-star of divine enlightenment.

What's the difference between evident and manifest? Evident means plain or clear to the sight or understanding, and comes from the Latin ēvidēns, from vidēre to see. Manifest means readily perceived by the eye or the understanding; and comes from Latin manifestus  plain, literally: struck with the hand, from manū  with the hand + -festus  struck. It is interesting to mediate on why Baha'u'llah used both words here.

We won't go into it, for it is good to meditate on the Writings for ourselves, and we too often go into word definitions here.

Instead, we want to look a little bit further into this short paragraph.

It is good to be reminded of that truth in nature, that the stars in the night fade before the rising splendor and brilliance of the sun in the morning. How many of us are actually up at that hour of the day? How many of us get to witness that incredible phenomenon? We ll know it to be true, but how often do we really think about it?

And it is not that the stars are useless, or without merit. They are what guide the ships in the dark of the night. They tell us where we are in the vast cosmos. They are the reminder and the promise of the grand universe that is out there. And yet they fade to nothingness when compared to the sun.

They are tiny points of light, truly minuscule from our perspective, but they are so well positioned that they guide us. Through them we know where to turn.
It is like those great teachers of earthly knowledge, wisdom and understanding. They truly do guide us. But their guidance is as nothing when compared to the guidance that is given to us by the Messengers of God.

If we try to continue to follow the stars during the day, we will become hopelessly lost. That knowledge is useless, for we cannot see the stars any longer. Besides, we no longer need it. We can now follow the sun. Through the light of the sun, we will know where we are going. We will be able to see the full world around us. The stars guide our steps in the darkness, but the sun illumines our way.

Paragraph 34

In another sense, by these terms is intended the divines of the former Dispensation, who live in the days of the subsequent Revelations, and who hold the reins of religion in their grasp. If these divines be illumined by the light of the latter Revelation they will be acceptable unto God, and will shine with a light everlasting. Otherwise, they will be declared as darkened, even though to outward seeming they be leaders of men, inasmuch as belief and unbelief, guidance and error, felicity and misery, light and darkness, are all dependent upon the sanction of Him Who is the Day-star of Truth. Whosoever among the divines of every age receiveth, in the Day of Reckoning, the testimony of faith from the Source of true knowledge, he verily becometh the recipient of learning, of divine favour, and of the light of true understanding. Otherwise, he is branded as guilty of folly, denial, blasphemy, and oppression.

Once again, He is reminding us that there are many interpretations that are valid regarding Sacred Text. When He says, "In another sense", this tells us that there multiple ways to read these words.

Another thing He is doing is eliminating the concept of triumphalism. He doesn't say that they have to be a member of that Faith, just that they be illumined by its guiding principles. If the leaders of religion, He says, are "illumined by the light" of the next Revelation, then they are acceptable before God.

Gandhi, John Paul II, Mother Teresa, the Dalai Lama: These illumined figures come to mind. They all were, or are, obviously motivated by the principle of unity, and yet none of them are members of the Baha'i community. These divines, because they are illumined by the light of unity, the light of Baha'u'llah, they are shining "with a light everlasting".  They are shining light upon light, as it says in the Qur'an. And there is never any pressure for them to convert to the Baha'i Faith, for we recognize that all paths lead to the same Creator.

If they don't shine this light, however, then all their pomp and glory in this world is quite meaningless.

The list of contrasting attributes is also quite interesting. By placing light and darkness in there, He is showing us that all of these opposites are actually positive attributes and their absences. Darkness, as we know, has no existence of its own. It is the absence of light. We can now see that unbelief has no existence of its own, either. It is merely the lack of belief. The same can be said of all the other attributes here.

Finally, that last list, "folly, denial, blasphemy, and oppression", is a crescendo. Folly is just a lack of understanding, leading to foolishness. Denial is a bit stronger. It is not just being foolish, but a refusal to believe something true. Blasphemy is even stronger, cursing or reviling God Himself. Oppression is the worst, for it using your authority in a cruel and unjust manner.

Paragraph 33

The term "suns" hath many a time been applied in the writings of the "immaculate Souls" unto the Prophets of God, those luminous Emblems of Detachment. Among those writings are the following words recorded in the "Prayer of Nudbih": "Whither are gone the resplendent Suns? Whereunto have departed those shining Moons and sparkling Stars?" Thus, it hath become evident that the terms "sun," "moon," and "stars" primarily signify the Prophets of God, the saints, and their companions, those Luminaries, the light of Whose knowledge hath shed illumination upon the worlds of the visible and the invisible.

This passage could be seen as a simple reminder of what was just said, that the words "Sun", "moon" and "stars" refer to the Manifestations and all the other incredible souls that have helped bring the light of the many Revelations to the world, but, as usual, it is so much more than just that.

Baha'u'llah makes mention of 2 lines from the Prayer of Nudbih. We naturally wanted to know more about this prayer, as we weren't familiar with it. After much searching, we finally found a copy of it here: http://www.duas.org/nudba.htm, along with a beautiful video of a man chanting it.

This prayer is quite fascinating, as it is a lamentation regarding the state of the world at the time, which was some time around 200 years after the passing of Muhammad. This prayer, if you read it, carries you through progressive Revelation, referring to a variety of the Manifestations of God in chronological order, then continues with references to the successorship of Muhammad. Following this, the author, said to be the 12th Imam, asks where the next Messenger is. It is a prayer that, in a sense, sets us up to be ready to receive the Revelation of the Bab.

This is another incredible example of Baha'u'llah using the cultural context of the reader, the Uncle of the Bab, to help prepare his heart to receive this mighty Revelation. As we know, this paragraph still falls under the shadow of the line, "Consider the past." With this reference, Baha'u''llah is pointing to yet another famous work that talks about the progressive nature of religion, and foreshadows the time in which the reader is living. The list of Messengers here is similar to the one Baha'u'llah just used at the beginning of the Iqan.

So while it would be very easy to see this as a simple restatement of what Baha'u'llah said earlier, there is so much more hidden within it if we take a moment to look below the surface.

Paragraph 32

That these divine Luminaries seem to be confined at times to specific designations and attributes, as you have observed and are now observing, is due solely to the imperfect and limited comprehension of certain minds. Otherwise, they have been at all times, and will through eternity continue to be, exalted above every praising name, and sanctified from every descriptive attribute. The quintessence of every name can hope for no access unto their court of holiness, and the highest and purest of all attributes can never approach their kingdom of glory. Immeasurably high are the Prophets of God exalted above the comprehension of men, who can never know them except by their own Selves. Far be it from His glory that His chosen Ones should be magnified by any other than their own persons. Glorified are they above the praise of men; exalted are they above human understanding!


It feels to us like this paragraph is something of an interlude. It appears to be a break from the main theme, but not quite. He is obviously answering a question from the Uncle of the Bab, who has noticed that the various Messengers appear to be different. It is almost as if He is addressing a concern of the Uncle in passing, on His way from one point to another in His argument.

In terms of where this occurs in His main argument, He is still talking about the Suns, and our understanding of them in terms of Matthew 24. This begs the question "How can we know the sun?" The answer is that we can't, not directly. We can know certain things about the sun, through our understanding of the rays and the impact they have on the world, and we can suppose certain things about the nature of the sun, but that's not quite the same as knowing the sun itself.

Throughout religious history the sun has been seen as a metaphor for God. 'Abdu'l-Baha further explains that we can understand the Christian concept of the Trinity through seeing God as the sun, the Holy Ghost as the rays of the sun, and the Messenger as the perfect mirror reflecting the light of the sun. We can look at the reflection in the mirror and say "That's the sun", and we're correct, in a sense. Someone else can look at that same reflection and say, "That's not the sun. It's just a reflection." They, too, are correct. However we choose to view it, the truth is still the same. And the fact remains that we cannot know the sun itself, directly. If we were to even begin to approach the sun, we would completely vaporize long before we got there. And if we were to try and look at the sun directly, its very intensity would cause us to go blind.

Another question is, "If the Manifestations are so high, how much higher and more exalted is God?" This is, of course, a question that can not really be answered, but is well worth pondering in our heart.

In this paragraph, Baha'u'llah says that the Manifestations are "exalted above the comprehension of men". If we cannot know Them through our mind, how can we know Them? Through our heart, or our soul. Way back in paragraph 1, He says, "Sanctify your souls..." This concept of the heart is so important and constantly bears repeating. It is the beginning of this Book, as well as the center of the first Hidden Word: "Possess a pure, kindly and radiant heart..."

But it's not a given. There's no guarantee. Remember that word "haply"? Good luck.

Finally, He says that They can only be known "except by their own Selves". What does it mean to know Them through Their own Selves? We are told that the first proof of a Messenger is Their Self. The next proof is Their message. For those who were alive at the time of the Messenger, this is all well and good, but for us, who are living in a day bereft of Their presence, we have to content ourselves with knowing Them through Their Word.