Question.--In the Holy Books there are some addresses of reproach and rebuke directed to the Prophets. Who is addressed, and for whom is the rebuke?

Answer.--All the divine discourses containing reproof, though apparently addressed to the Prophets, in reality are directed to the people, through a wisdom which is absolute mercy, in order that the people may not be discouraged and disheartened. They, therefore, appear to be addressed to the Prophets; but though outwardly for the Prophets, they are in truth for the people and not for the Prophets.

Moreover, the powerful and independent king represents his country: that which he says is the word of all, and every agreement that he makes is the agreement of all, for the wishes and desires of all his subjects are included in his wishes and desires. In the same way, every Prophet is the expression of the whole of the people. So the promise and speech of God addressed to Him is addressed to all. Generally the speech of reproach and rebuke is rather too severe for the people and would be heartbreaking to them. So the Perfect Wisdom makes use of this form of address, as is clearly shown in the Bible itself, as, for example, when the children of Israel rebelled and said to Moses: "We cannot fight with the Amalekites, for they are powerful, mighty and courageous." God then rebuked Moses and Aaron, though Moses was in complete obedience and not in rebellion. Surely such a great Man, Who is the mediator of the Divine Bounty and the deliverer of the Law, must necessarily obey the commands of God. These Holy Souls are like the leaves of a tree which are put in motion by the blowing of the wind, and not by Their own desire; for They are attracted by the breeze of the love of God, and Their will is absolutely submissive. Their word is the word of God; Their commandment is the commandment of God; Their prohibition is the prohibition of God. They are like the glass globe which receives light from the lamp. Although the light appears to emanate from the glass, in reality it is shining from the lamp. In the same way for the Prophets of God, the centers of manifestation, Their movement and repose come from divine inspiration, not from human passions. If it were not so, how could the Prophet be worthy of trust, and how could He be the Messenger of God, delivering the commands and the prohibitions of God? All the defects that are mentioned in the Holy Books with reference to the Manifestations refer to questions of this kind.

Praise be to God that you have come here and have met the servants of God! Have you perceived in them anything except the fragrance of the pleasure of God? Indeed, no. You have seen with your own eyes that day and night they endeavor and strive, and that they have no aim except the exaltation of the word of God, the education of men, the improvement of the masses, spiritual progress, the promulgation of universal peace, goodwill to all mankind, and kindness toward all nations. Sacrificing themselves for the good of humanity, they are detached from material advantages, and labor to give virtues to mankind.

But let us return to our subject. For example, in the Old Testament it is said in the Book of Isaiah, chapter 48, verse 12: "Hearken unto Me, O Jacob and Israel, My called; I am He; I am the first, I also am the last." It is evident that it does not mean Jacob who was Israel, but the people of Israel. Also in the Book of Isaiah, chapter 43, verse 1, it is said: "But now thus saith the Lord that created thee, O Jacob, and He that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art Mine."

Furthermore, in Numbers, chapter 20, verse 23: "And the Lord spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against My word at the water of Meribah"; [1] and in verse 13: "This is the water of Meribah; because the children of Israel strove with the Lord, and He was sanctified in them."

Observe: the people of Israel rebelled, but apparently the reproach was for Moses and Aaron. As it is said in the Book of Deuteronomy, chapter 3, verse 26: "But the Lord was wroth with Me for your sakes, and would not hear Me: and the Lord said unto Me, Let it suffice Thee; speak no more unto Me of this matter."

Now this discourse and reproach really refer to the children of Israel, who, for having rebelled against the command of God, were held captive a long time in the arid desert, on the other side of Jordan, until the time of Joshua--upon him be salutations. This address and reproach appeared to be for Moses and Aaron, but in reality they were for the people of Israel.

In the same way in the Qur'án it is said to Muhammad: "We have granted Thee a manifest victory, so that God may forgive Thee Thy preceding and subsequent sin." [2] This address, although apparently directed to Muhammad, was in reality for all the people. This mode of address, as before said, was used by the perfect wisdom of God, so that the hearts of the people might not be troubled, anxious and tormented.

How often the Prophets of God and His supreme Manifestations in Their prayers confess Their sins and faults! This is only to teach other men, to encourage and incite them to humility and meekness, and to induce them to confess their sins and faults. For these Holy Souls are pure from every sin and sanctified from faults. In the Gospel it is said that a man came to Christ and called Him "Good Master." Christ answered, "Why callest thou Me good? there is none good but One, that is, God." [3] This did not mean--God forbid!--that Christ was a sinner; but the intention was to teach submission, humility, meekness and modesty to the man to whom He spoke. These Holy Beings are lights, and light does not unite itself with darkness. They are life, and life and death are not confounded. They are for guidance, and guidance and error cannot be together. They are the essence of obedience, and obedience cannot exist with rebellion.

To conclude, the addresses in the form of reproach which are in the Holy Books, though apparently directed to the Prophets--that is to say, to the Manifestations of God--in reality are intended for the people. This will become evident and clear to you when you have diligently examined the Holy Books.

Salutations be upon you.

Notes

1. [Num. 20:23-24]

2. [Cf. Qur'án 48:1-2]

3. [Matt. 19:16, 17]