Some Answered Questions
11: COMMENTARY ON THE ELEVENTH CHAPTER OF THE REVELATION OF ST. JOHN
In the beginning of the eleventh chapter of the Revelation
of St. John it is said:
"And there was given me a reed like unto a rod: and the
angel stood, saying, Rise, and measure the temple of God,
and the altar, and them that worship therein.
"But the court which is without the temple leave out,
and measure it not; for it is given unto the Gentiles: and
the holy city shall they tread under foot forty and two
This reed is a Perfect Man Who is likened to a reed, and
the manner of its likeness is this: when the interior of a
reed is empty and free from all matter, it will produce
beautiful melodies; and as the sound and melodies do not
come from the reed, but from the flute player who blows
upon it, so the sanctified heart of that blessed Being is free
and emptied from all save God, pure and exempt from the
attachments of all human conditions, and is the companion
of the Divine Spirit. Whatever He utters is not from
Himself, but from the real flute player, and it is a divine
inspiration. That is why He is likened to a reed; and that
reed is like a rod--that is to say, it is the helper of every
impotent one, and the support of human beings. It is the
rod of the Divine Shepherd by which He guards His flock
and leads them about the pastures of the Kingdom.
Then it is said: "The angel stood, saying, Rise, and
measure the temple of God, and the altar, and them that
worship therein"--that is to say, compare and measure:
measuring is the discovery of proportion. Thus the angel
said: compare the temple of God and the altar and them
that are praying therein--that is to say, investigate what is
their true condition and discover in what degree and state
they are, and what conditions, perfections, behavior and
attributes they possess; and make yourself cognizant of the
mysteries of those holy souls who dwell in the Holy of
Holies in purity and sanctity.
"But the court which is without the temple leave out,
and measure it not; for it is given unto the Gentiles."
In the beginning of the seventh century after Christ,
when Jerusalem was conquered, the Holy of Holies was
outwardly preserved--that is to say, the house which
Solomon built; but outside the Holy of Holies the outer
court was taken and given to the Gentiles. "And the
holy city shall they tread under foot forty and two
months"--that is to say, the Gentiles shall govern and
control Jerusalem forty and two months, signifying
twelve hundred and sixty days; and as each day signifies a
year, by this reckoning it becomes twelve hundred and
sixty years, which is the duration of the cycle of the
Qur'án. For in the texts of the Holy Book, each day is a
year; as it is said in the fourth chapter of Ezekiel, verse 6:
"Thou shalt bear the iniquity of the house of Judah forty
days: I have appointed thee each day for a year."
This prophesies the duration of the Dispensation of
Islám when Jerusalem was trodden under foot, which
means that it lost its glory--but the Holy of Holies was
preserved, guarded and respected--until the year 1260.
This twelve hundred and sixty years is a prophecy of the
manifestation of the Báb, the "Gate" of Bahá'u'lláh, which
took place in the year 1260 of the Hejira of Muhammad,
and as the period of twelve hundred and sixty years has
expired, Jerusalem, the Holy City, is now beginning to
become prosperous, populous and flourishing. Anyone
who saw Jerusalem sixty years ago, and who sees it now,
will recognize how populous and flourishing it has become,
and how it is again honored.
This is the outward meaning of these verses of the Revelation
of St. John; but they have another explanation
and a symbolic sense, which is as follows: the Law of God
is divided into two parts. One is the fundamental basis
which comprises all spiritual things--that is to say, it refers
to the spiritual virtues and divine qualities; this does
not change nor alter: it is the Holy of Holies, which is the
essence of the Law of Adam, Noah, Abraham, Moses,
Christ, Muhammad, the Báb, and Bahá'u'lláh, and which
lasts and is established in all the prophetic cycles. It will
never be abrogated, for it is spiritual and not material
truth; it is faith, knowledge, certitude, justice, piety,
righteousness, trustworthiness, love of God, benevolence,
purity, detachment, humility, meekness, patience
and constancy. It shows mercy to the poor, defends the
oppressed, gives to the wretched and uplifts the fallen.
These divine qualities, these eternal commandments,
will never be abolished; nay, they will last and remain established
for ever and ever. These virtues of humanity will
be renewed in each of the different cycles; for at the end of
every cycle the spiritual Law of God--that is to say, the
human virtues--disappears, and only the form subsists.
Thus among the Jews, at the end of the cycle of Moses,
which coincides with the Christian manifestation, the
Law of God disappeared, only a form without spirit remaining.
The Holy of Holies departed from among them,
but the outer court of Jerusalem--which is the expression
used for the form of the religion--fell into the hands of the
Gentiles. In the same way, the fundamental principles of
the religion of Christ, which are the greatest virtues of
humanity, have disappeared; and its form has remained in
the hands of the clergy and the priests. Likewise, the
foundation of the religion of Muhammad has disappeared,
but its form remains in the hands of the official `ulamá.
These foundations of the Religion of God, which are
spiritual and which are the virtues of humanity, cannot be
abrogated; they are irremovable and eternal, and are renewed
in the cycle of every Prophet.
The second part of the Religion of God, which refers to
the material world, and which comprises fasting, prayer,
forms of worship, marriage and divorce, the abolition of
slavery, legal processes, transactions, indemnities for
murder, violence, theft and injuries--this part of the Law
of God, which refers to material things, is modified and
altered in each prophetic cycle in accordance with the
necessities of the times.
Briefly, what is meant by the term Holy of Holies is
that spiritual Law which will never be modified, altered or
abrogated; and the Holy City means the material Law
which may be abrogated; and this material Law, which is
described as the Holy City, was to be trodden under foot
for twelve hundred and sixty years.
"And I will give power unto my two witnesses, and
they shall prophesy a thousand two hundred and three-score
days, clothed in sackcloth."
These two witnesses
are Muhammad the Messenger of God, and `Alí, son of
In the Qur'án it is said that God addressed Muhammad,
the Messenger of God, saying: "We made You a Witness,
a Herald of good news, and a Warner"--that is to say, We
have established Thee as the witness, the giver of good
tidings, and as One bringing the wrath of God.
meaning of "a witness" is one by whose testimony things
may be verified. The commands of these two witnesses
were to be performed for twelve hundred and sixty days,
each day signifying a year. Now, Muhammad was the
root, and `Alí the branch, like Moses and Joshua. It is said
they "are clothed in sackcloth," meaning that they, apparently,
were to be clothed in old raiment, not in new raiment;
in other words, in the beginning they would possess
no splendor in the eyes of the people, nor would their
Cause appear new; for Muhammad's spiritual Law corresponds
to that of Christ in the Gospel, and most of His
laws relating to material things correspond to those of the
Pentateuch. This is the meaning of the old raiment.
Then it is said: "These are the two olive trees, and the
two candlesticks standing before the God of the earth."
These two souls are likened to olive trees because at that
time all lamps were lighted by olive oil. The meaning is
two persons from whom that spirit of the wisdom of God,
which is the cause of the illumination of the world, appears.
These lights of God were to radiate and shine;
therefore, they are likened to two candlesticks: the
candlestick is the abode of the light, and from it the light
shines forth. In the same way the light of guidance would
shine and radiate from these illumined souls.
Then it is said: "They are standing before God,"
meaning that they are standing in the service of God, and
educating the creatures of God, such as the barbarous
nomad Arab tribes of the Arabian peninsula, whom they
educated in such a way that in those days they reached the
highest degree of civilization, and their fame and renown
"And if any man would hurt them, fire proceedeth out
of their mouth, and devoureth their enemies."
That is to
say, that no one would be able to withstand them, that if a
person wished to belittle their teachings and their law, he
would be surrounded and exterminated by this same law
which proceedeth out of their mouth; and everyone who
attempted to injure, to antagonize and to hate them would
be destroyed by a command which would come out of
their mouth. And thus it happened: all their enemies were
vanquished, put to flight and annihilated. In this most
evident way God assisted them.
Afterward it is said: "These have power to shut heaven,
that it rain not in the days of their prophecy,"
that in that cycle they would be like kings. The law and
teachings of Muhammad, and the explanations and commentaries
of `Alí, are a heavenly bounty; if they wish to
give this bounty, they have power to do so. If they do not
wish it, the rain will not fall: in this connection rain stands
Then it is said: "They have power over water to turn it
meaning that the prophethood of Muhammad
was the same as that of Moses, and that the power of `Alí
was the same as that of Joshua: if they wished, they could
turn the water of the Nile into blood, so far as the Egyptians
and those who denied them were concerned--that is
to say, that that which was the cause of their life, through
their ignorance and pride, became the cause of their death.
So the kingdom, wealth and power of Pharaoh and his
people, which were the causes of the life of the nation, became,
through their opposition, denial and pride, the
cause of death, destruction, dispersion, degradation and
poverty. Hence these two witnesses have power to destroy
Then it is said: "And smite the earth with all plagues, as
often as they will,"
meaning that they also would have the
power and the material force necessary to educate the
wicked and those who are oppressors and tyrants, for to
these two witnesses God granted both outward and inward
power, that they might educate and correct the ferocious,
bloodthirsty, tyrannical nomad Arabs, who were
like beasts of prey.
"And when they shall have finished their testimony"
means when they should have performed that which they
are commanded, and should have delivered the divine
message, promoting the Law of God and propagating the
heavenly teachings, to the intent that the signs of spiritual
life might be manifest in souls, and the light of the virtues
of the world of humanity might shine forth, until complete
development should be brought about among the
"The beast that ascendeth out of the bottomless pit shall
war against them, and shall overcome them, and kill
this beast means the Umayyads who attacked
them from the pit of error, and who rose against the religion
of Muhammad and against the reality of `Alí--in
other words, the love of God.
It is said, "The beast made war against these two
witnesses"2--that is to say, a spiritual war, meaning that
the beast would act in entire opposition to the teachings,
customs and institutions of these two witnesses, to such an
extent that the virtues and perfections which were diffused
by the power of those two witnesses among the
peoples and tribes would be entirely dispelled, and the
animal nature and carnal desires would conquer. Therefore,
this beast making war against them would gain the
victory--meaning that the darkness of error coming from
this beast was to have ascendency over the horizons of the
world, and kill those two witnesses--in other words, that
it would destroy the spiritual life which they spread
abroad in the midst of the nation, and entirely remove the
divine laws and teachings, treading under foot the Religion
of God. Nothing would thereafter remain but a lifeless
body without spirit.
"And their dead bodies shall lie in the street of the great
city, which spiritually is called Sodom and Egypt, where
also our Lord was crucified."
"Their bodies" means the
Religion of God, and "the street" means in public view.
The meaning of "Sodom and Egypt," the place "where
also our Lord was crucified," is this region of Syria, and
especially Jerusalem, where the Umayyads then had their
dominions; and it was here that the Religion of God and
the divine teachings first disappeared, and a body without
spirit remained. "Their bodies" represents the Religion of
God, which remained like a dead body without spirit.
"And they of the people and kindreds and tongues and
nations shall see their dead bodies three days and a half,
and shall not suffer their dead bodies to be put in graves."
As it was before explained, in the terminology of the
Holy Books three days and a half signify three years and a
half, and three years and a half are forty and two months,
and forty and two months twelve hundred and sixty days;
and as each day by the text of the Holy Book signifies one
year, the meaning is that for twelve hundred and sixty
years, which is the cycle of the Qur'án, the nations, tribes
and peoples would look at their bodies--that is to say, that
they would make a spectacle of the Religion of God:
though they would not act in accordance with it, still, they
would not suffer their bodies--meaning the Religion of
God--to be put in the grave. That is to say, that in appearance
they would cling to the Religion of God and not
allow it to completely disappear from their midst, nor the
body of it to be entirely destroyed and annihilated. Nay,
in reality they would leave it, while outwardly preserving
its name and remembrance.
Those "kindreds, people and nations" signify those
who are gathered under the shadow of the Qur'án, not
permitting the Cause and Law of God to be, in outward
appearance, entirely destroyed and annihilated--for
there are prayer and fasting among them--but the fundamental
principles of the Religion of God, which are
morals and conduct, with the knowledge of divine mysteries,
have disappeared; the light of the virtues of the
world of humanity, which is the result of the love and
knowledge of God, is extinguished; and the darkness of
tyranny, oppression, satanic passions and desires has become
victorious. The body of the Law of God, like a
corpse, has been exposed to public view for twelve
hundred and sixty days, each day being counted as a year,
and this period is the cycle of Muhammad.
The people forfeited all that these two persons had established,
which was the foundation of the Law of God,
and destroyed the virtues of the world of humanity, which
are the divine gifts and the spirit of this religion, to such a
degree that truthfulness, justice, love, union, purity,
sanctity, detachment and all the divine qualities departed
from among them. In the religion only prayers and fasting
persisted; this condition lasted for twelve hundred and
sixty years, which is the duration of the cycle of the Furqán.
It was as if these two persons were dead, and their
bodies were remaining without spirit.
"And they that dwell upon the earth shall rejoice over
them, and make merry, and shall send gifts to one another,
because these two prophets tormented them that dwelt on
"Those who dwelt upon the earth" means the
other nations and races, such as the peoples of Europe and
distant Asia, who, when they saw that the character of
Islám was entirely changed, the Law of God forsaken--
that virtues, zeal and honor had departed from among
them, and that their qualities were changed--became
happy, and rejoiced that corruption of morals had infected
the people of Islám, and that they would in consequence
be overcome by other nations. So this thing has come to
pass. Witness this people which had attained the summit
of power, how degraded and downtrodden it is now.
The other nations "shall send gifts to one another,"
meaning that they should help each other, for "these two
prophets tormented them that dwelt upon the earth"--
that is, they overcame the other nations and peoples of the
world and conquered them.
"And after three days and a half the spirit of life from
God entered into them, and they stood upon their feet;
and great fear fell upon them that saw them."
and a half, as we before explained, is twelve hundred and
sixty years. Those two persons whose bodies were lying
spiritless are the teachings and the law that Muhammad
established and `Alí promoted, from which, however, the
reality had departed and only the form remained. The
spirit came again into them means that those foundations
and teachings were again established. In other words, the
spirituality of the Religion of God had been changed into
materiality, and virtues into vices; the love of God had
been changed into hatred, enlightenment into darkness,
divine qualities into satanic ones, justice into tyranny,
mercy into enmity, sincerity into hypocrisy, guidance
into error, and purity into sensuality. Then after three
days and a half, which by the terminology of the Holy
Books is twelve hundred and sixty years, these divine
teachings, heavenly virtues, perfections and spiritual
bounties were again renewed by the appearance of the Báb
and the devotion of Jináb-i-Quddús.
The holy breezes were diffused, the light of truth shone
forth, the season of the life-giving spring came, and the
morn of guidance dawned. These two lifeless bodies again
became living, and these two great ones--one the Founder
and the other the promoter--arose and were like two
candlesticks, for they illumined the world with the light of
"And they heard a great voice from heaven saying unto
them, Come up hither. And they ascended up to
meaning that from the invisible heaven they
heard the voice of God, saying: You have performed all
that was proper and fitting in delivering the teachings and
glad tidings; you have given My message to the people and
raised the call of God, and have accomplished your duty.
Now, like Christ, you must sacrifice your life for the
Well-Beloved, and be martyrs. And that Sun of Reality,
and that Moon of Guidance,
both, like Christ, set on the
horizon of the greatest martyrdom and ascended to the
Kingdom of God.
"And their enemies beheld them,"
meaning that many
of their enemies, after witnessing their martyrdom,
realized the sublimity of their station and the exaltation of
their virtue, and testified to their greatness and perfection.
"And the same hour there was a great earthquake, and
the tenth part of the city fell, and in the earthquake were
slain of men seven thousand."
This earthquake occurred in Shíráz after the martyrdom
of the Báb. The city was in a turmoil, and many
people were destroyed. Great agitation also took place
through diseases, cholera, dearth, scarcity, famine and
afflictions, the like of which had never been known.
"And the remnant was affrighted and gave glory to the
God of heaven."
When the earthquake took place in Fárs, all the remnant
lamented and cried day and night, and were occupied in
glorifying and praying to God. They were so troubled and
affrighted that they had no sleep nor rest at night.
"The second woe is past; and, behold, the third woe
The first woe is the appearance of the
Prophet, Muhammad, the son of `Abdu'lláh--peace be
upon Him! The second woe is that of the Báb--to Him be
glory and praise! The third woe is the great day of the
manifestation of the Lord of Hosts and the radiance of the
Beauty of the Promised One. The explanation of this
subject, woe, is mentioned in the thirtieth chapter of
Ezekiel, where it is said: "The word of the Lord came
again unto me, saying, Son of man, prophesy and say,
Thus saith the Lord God; Howl ye, Woe worth the day!
For the day is near, even the day of the Lord is near."
Therefore, it is certain that the day of woe is the day of
the Lord; for in that day woe is for the neglectful, woe is
for the sinners, woe is for the ignorant. That is why it is
said, "The second woe is past; behold the third woe cometh
quickly!" This third woe is the day of the manifestation
of Bahá'u'lláh, the day of God; and it is near to the day
of the appearance of the Báb.
"And the seventh angel sounded; and there were great
voices in heaven, saying, The kingdoms of this world are
become the kingdoms of our Lord, and of His Christ; and
He shall reign for ever and ever."
The seventh angel is a man qualified with heavenly
attributes, who will arise with heavenly qualities and
character. Voices will be raised, so that the appearance of
the Divine Manifestation will be proclaimed and diffused.
In the day of the manifestation of the Lord of Hosts, and at
the epoch of the divine cycle of the Omnipotent which is
promised and mentioned in all the books and writings of
the Prophets--in that day of God, the Spiritual and Divine
Kingdom will be established, and the world will be
renewed; a new spirit will be breathed into the body of
creation; the season of the divine spring will come; the
clouds of mercy will rain; the sun of reality will shine; the
life-giving breeze will blow; the world of humanity will
wear a new garment; the surface of the earth will be a sublime
paradise; mankind will be educated; wars, disputes,
quarrels and malignity will disappear; and truthfulness,
righteousness, peace and the worship of God will appear;
union, love and brotherhood will surround the world; and
God will rule for evermore--meaning that the Spiritual
and Everlasting Kingdom will be established. Such is the
day of God. For all the days which have come and gone
were the days of Abraham, Moses and Christ, or of the
other Prophets; but this day is the day of God, for the Sun
of Reality will arise in it with the utmost warmth and
"And the four and twenty elders, which sat before God
on their seats, fell upon their faces, and worshipped God.
"Saying, We give Thee thanks, O Lord God Almighty,
Which art, and wast, and art to come; because Thou hast
taken to Thee Thy great power, and hast reigned."
In each cycle the guardians and holy souls have been
twelve. So Jacob had twelve sons; in the time of Moses
there were twelve heads or chiefs of the tribes; in the time
of Christ there were twelve Apostles; and in the time of
Muhammad there were twelve Imáms. But in this glorious
manifestation there are twenty-four, double the number
of all the others, for the greatness of this manifestation requires
it. These holy souls are in the presence of God
seated on their own thrones, meaning that they reign eternally.
These twenty-four great persons, though they are
seated on the thrones of everlasting rule, yet are worshipers
of the appearance of the universal Manifestation, and
they are humble and submissive, saying, "We give thanks
to Thee, O Lord God Almighty, Which art, and wast, and
art to come, because Thou hast taken to Thee Thy great
power and hast reigned"--that is to say, Thou wilt issue
all Thy teachings, Thou wilt gather all the people of the
earth under Thy shadow, and Thou wilt bring all men
under the shadow of one tent. Although it is the Eternal
Kingdom of God, and He always had, and has, a Kingdom,
the Kingdom here means the manifestation of Himself;
and He will issue all the laws and teachings which
are the spirit of the world of humanity and everlasting life.
And that universal Manifestation will subdue the world
by spiritual power, not by war and combat; He will do it
with peace and tranquillity, not by the sword and arms;
He will establish this Heavenly Kingdom by true love,
and not by the power of war. He will promote these divine
teachings by kindness and righteousness, and not by
weapons and harshness. He will so educate the nations
and people that, notwithstanding their various conditions,
their different customs and characters, and their diverse
religions and races, they will, as it is said in the Bible, like
the wolf and the lamb, the leopard, the kid, the sucking
child and the serpent, become comrades, friends and
companions. The contentions of races, the differences of
religions, and the barriers between nations will be completely
removed, and all will attain perfect union and reconciliation
under the shadow of the Blessed Tree.
"And the nations were angry," for Thy teachings opposed
the passions of the other peoples; "and Thy wrath is
--that is to say, all will be afflicted by evident loss;
because they do not follow Thy precepts, counsels and
teachings, they will be deprived of Thy everlasting
bounty, and veiled from the light of the Sun of Reality.
"And the time of the dead, that they should be judged"
means that the time has come that the dead
--that is to
say, those who are deprived of the spirit of the love of God
and have not a share of the sanctified eternal life--will be
judged with justice, meaning they will arise to receive that
which they deserve. He will make the reality of their secrets
evident, showing what a low degree they occupy in
the world of existence, and that in reality they are under
the rule of death.
"That Thou shouldst give reward unto Thy servants
the prophets, and the saints, and them that fear Thy
name, small and great"
--that is to say, He will distinguish
the righteous by endless bounty, making them shine
on the horizon of eternal honor, like the stars of heaven.
He will assist them by endowing them with behavior and
actions which are the light of the world of humanity, the
cause of guidance, and the means of everlasting life in the
"And shouldst destroy them which destroy the earth"
means that He will entirely deprive the neglectful; for the
blindness of the blind will be manifest, and the vision of
the seers will be evident; the ignorance and want of knowledge
of the people of error will be recognized, and the
knowledge and wisdom of the people under guidance will
be apparent; consequently, the destroyers will be destroyed.
"And the temple of God was opened in heaven"
that the divine Jerusalem is found, and the Holy of Holies
has become visible. The Holy of Holies, according to the
terminology of the people of wisdom, is the essence of the
Divine Law, and the heavenly and true teachings of the
Lord, which have not been changed in the cycle of any
Prophet, as it was before explained. The sanctuary of
Jerusalem is likened to the reality of the Law of God,
which is the Holy of Holies; and all the laws, conventions,
rites and material regulations are the city of Jerusalem--
this is why it is called the heavenly Jerusalem. Briefly, as
in this cycle the Sun of Reality will make the light of God
shine with the utmost splendor, therefore, the essence of
the teachings of God will be realized in the world of existence,
and the darkness of ignorance and want of knowledge
will be dispelled. The world will become a new
world, and enlightenment will prevail. So the Holy of
Holies will appear.
"And the temple of God was opened in heaven"
also that by the diffusion of the divine teachings, the appearance
of these heavenly mysteries, and the rising of the
Sun of Reality, the doors of success and prosperity will be
opened in all directions, and the signs of goodness and
heavenly benedictions will be made plain.
"And there was seen in His temple the ark of His
--that is to say, the Book of His Testament
will appear in His Jerusalem, the Epistle of the Covenant
will be established, and the meaning of the Testament and
of the Covenant will become evident. The renown of God
will overspread the East and West, and the proclamation
of the Cause of God will fill the world. The violators of the
Covenant will be degraded and dispersed, and the faithful
cherished and glorified, for they cling to the Book of the
Testament and are firm and steadfast in the Covenant.
"And there were lightnings, and voices, and thunderings,
and an earthquake, and great hail,"
after the appearance of the Book of the Testament there
will be a great storm, and the lightnings of the anger and
the wrath of God will flash, the noise of the thunder of the
violation of the Covenant will resound, the earthquake of
doubts will take place, the hail of torments will beat upon
the violators of the Covenant, and even those who profess
belief will fall into trials and temptations.
1. [Rev. 11:3]
2. [This sentence is the Persian translation of the Arabic text of the Qur'án which has been quoted.]
3. [Rev. 11:4]
4. [Cf. Rev. 11:5]
5. [Rev. 11:6]
6. [Cf. Rev. 11:6]
7. [Cf. Rev. 11:6]
8. [Rev. 11:7]
9. [Cf. Rev. 11:7]
10. [Rev. 11:8]
11. [Rev. 11:9]
12. [Another name for the Qur'án, signifying the Distinction.]
13. [Cf. Rev. 11:10]
14. [Cf. Rev. 11:11]
15. [Hájí Mullá Muhammad-Alíy-i-Barfúrúshí, one of the chief disciples of the Báb and one of the nineteen Letters of the Living.]
16. [Rev. 11:12]
17. [The Báb and Jináb-i-Quddús.]
18. [Rev. 11:12]
19. [Cf. Rev. 11:13]
20. [Cf. Rev. 11:13]
21. [Rev. 11:14]
22. [Ez. 30:1-3]
23. [Rev. 11:15]
24. [Rev. 11:16-17]
25. [i.e., His most complete manifestation.]
26. [Rev. 11:18]
27. [Rev. 11:18]
28. [Cf. Rev. 11:18]
29. [Cf. Rev. 11:18]
30. [Rev. 11:19]
31. [Rev. 11:19]
32. [Rev. 11:19]
33. [One of the works of Bahá'u'lláh, in which He expressly points to `Abdu'l-Bahá as being the One to Whom all must turn after His death.]
34. [One of the works of Bahá'u'lláh, in which He expressly points to `Abdu'l-Bahá as being the One to Whom all must turn after His death.]