Arabic Bayán

The version of this document posted at H-Bahai is incomplete; the version below is both complete and posted with the translator's permission. See also Nicolas' 4-volume French original of the Persian Bayan , a partial translation of the Persian Bayan from French by Velasco , and Peter Terry's Summary and Themes of the Persian Bayán . About: The Arabic Bayan was translated by A.L.M. Nicolas and published in French in 1905. The original text was written in Arabic by the Báb in the mountain fortress of Maku in Adhirbayjan, between July 1847 and April 1848. In 1980, Peter Terry completed a translation of the entire work, lightly annotated and typed on a manual typewriter. He was advised not to publish it as long as the Kitab-i-Aqdas of Bahá'u'lláh had not been issued in a translation along with copious annotations and cross-references to other Bahá'í books. He sent photocopies of the translation to various interested parties and one of them scanned and posted it to h-bahai. However, the version on h-bahai is missing several pages, which are here inserted, making this copy complete. [-P. T., 2015] 'Ali Mul.1a7nad the Bab, who was however, in his life, the inveterate enemy of this sect. Audi urhcse entire Alootrine is in flagrant opposition with It is moreover :76t-tite first -.E.tiLture run by the 3ab iiEurope, should fessor and the student should have been stronsly. scandalized, but they said 2urlan, it does not follow that he shared the doctrines of the Masnavi, of the Mant47 vot-Tair and of all of the works which have a mystical character; i- that he affix= that we encounter God or that we carry His Elances, it does not follow that he is pantheistic, for that is an affirnatioo which we encounter even in Catholicism, as soon as we want to prove the existence of God; (the) affirmation which is contained in the formula "in the work one knowa t'oe artisan"; in that he recomme:-ols to free oneself fron all that exists in orer to discooer "the sea of knowinonese and to find God all exists in orer to discooer "the sea of knowinonese and to find God all over, we are not obligated to class him with the Sufis, no more than anon the solitariec of the Thebaide; in-that he emplo::s a vocabulary that we have more the habit of encounterin2-in the books of the mystics, the fault of regdin the work of the Sloizi orthodoxy, it does not follow that this vocabulary is has the same sense + 'f the same value for these ones and for the others; in that finally the 3ab-has recourse to talismanics, he should not be contiored with'this or that sect of passed times: inasmuch as the use he makes theraof is contrary to that which was made then, the conclusions which he draws thereffon ire inr:'.eed2-different from those arrived at usually. really do not ti-link that we can-Aphold that Saint John was a Muslim be- . really do not ti-link that we can-Aphold that Saint John was a Muslim be- uaticie he givee the e7mbol of the East in his Apocalypse. All of that is certainly very superficial and and provenes for the most part fron hastiness to judge before knowing well. The Bab tells us mean- while someolace: "To know my thinki well ±t xz one must read my works from one end to the-other." The great inconvenience is thattim error is unleashed and can make its way in the world notwithstanding V-lat-the Bab wrote to Mirza Brian Vaciaye Nizar at Tsfahan. "Upon the subfezt of that which you had said in your letter relative to what men had diverged (from) my subject and that certain even had said about me unbecomin- things: there is no doubt that the greater part of men give them selves their own passions as God, for they speak in conformity with that whichtheir passions dictate to them. Soon God will chastise then because of the had works they accomplish. But this state, this nanner of being of men is not an extraordinary thing, for in all times there have been men to accuse wronz;ly their God of lyinE. Look at the Christians how they accuse God of lying when th