We know from the Baha’i Writings that Quddus, in addition to
being the last Letter of the Living and the chosen companion of the Báb during
His pilgrimage to Mecca, has a high station. The Guardian elucidates on it in
‘God Passes By’:
“Quddús, immortalized by Him [the Báb] as Ismu'llahi'l-Akhir
(the Last Name of God); on whom Bahá'u'lláh's Tablet of Kullu't-Ta'am later
conferred the sublime appellation of Nuqtiy-i-Ukhra (the Last Point); whom He
elevated, in another Tablet, to a rank second to none except that of the Herald
of His Revelation; whom He identifies, in still another Tablet, with one of the
‘Messengers charged with imposture’ mentioned in the Qur'án; whom the Persian
Bayan extolled as that fellow-pilgrim round whom mirrors to the number of eight
Vahids revolve; on whose ‘detachment and the sincerity of whose devotion to
God's will God prideth Himself amidst the Concourse on high;’ whom 'Abdu'l-Bahá
designated as the ‘Moon of Guidance;’ and whose appearance the Revelation of
St. John the Divine anticipated as one of the two ‘Witnesses’ into whom, ere
the ‘second woe is past,’ the ‘spirit of life from God’ must enter” (Shoghi
Effendi, 'God Passes By')
Here is an example of Qúddus’ amazing keenness of
understanding concerning the manifold meanings of the Word of God:
Following the conference of Badasht, Quddús was en route to
his home town when he fell into the hands of his opponents and placed under
house arrest.
Nabil, the great Baha’i chronicler, explains that while
Quddus was in confinement in the home of a leading clergy of the town of Sari,
Mírzá Muhammad-Taqí, the latter asked Quddús “to write a commentary on the
Súrih of Ikhlas, better known as the Súrih of Qul Huva’lláhu’l-Ahad” (Nabil,
‘The Dawn-Breakers’, translated and edited by Shoghi Effendi).
This Surih (chapter) is very brief, and is only composed of
a few lines. Here is Rodwell’s translation of this Surih:
“In the Name of God, the Compassionate, the Merciful
Say: He is God alone; God the eternal! He begetteth not, and He is not begotten; And there is none like unto Him.”
In the above passage, the word “eternal” is the translation
of the Arabic word “Samad”
Nabil explains that Quddús “composed, in his interpretation
of the Sád [letter “S”] of [the word] Samad [Eternal] alone, a treatise which
was thrice as voluminous as the Qur’án itself.
“That exhaustive and masterly exposition had profoundly
impressed Mírzá Muhammad-Taqí [a leading clergy of the town of Sari] and had
been responsible for the marked consideration which he showed towards Quddús,
although in the end he joined the Sa’ídu’l-‘Ulamá’ [the chief clergy] in
compassing the death of the heroic martyrs of Shaykh Tabarsí.
“Quddús continued, while besieged in that fort, to write his
commentary on that Súrih, and was able, despite the vehemence of the enemy’s
onslaught, to pen as many verses as he had previously written in Sarí in his
interpretation of that same letter [“S”]. The rapidity and copiousness of his
composition, the inestimable treasures which his writings revealed, filled his
companions with wonder and justified his leadership in their eyes. They read
eagerly the pages of that commentary which Mullá Husayn brought to them each
day and to which he paid his share of tribute.” (Nabil, ‘The Dawn-Prayers’,
translated and edited by Shoghi Effendi)
