The Kitáb-i-Aqdas - The Most Holy Book
Index term: Ahmad-i-Ahsá'í, Shaykh
k157.
Behold, the "mystery of the Great Reversal in the Sign of the Sovereign" hath now been made manifest. Well is it with him whom God hath aided to recognize the "Six" raised up by virtue of this "Upright Alif"; he, verily, is of those whose faith is true. How many the outwardly pious who have turned away, and how many the wayward who have drawn nigh, exclaiming: "All praise be to Thee, O Thou the Desire of the worlds!" In truth, it is in the hand of God to give what He willeth to whomsoever He willeth, and to withhold what He pleaseth from whomsoever He may wish. He knoweth the inner secrets of the hearts and the meaning hidden in a mocker's wink. How many an embodiment of heedlessness who came unto Us with purity of heart have We established upon the seat of Our acceptance; and how many an exponent of wisdom have We in all justice consigned to the fire. We are, in truth, the One to judge. He it is Who is the manifestation of "God doeth whatsoever He pleaseth", and abideth upon the throne of "He ordaineth whatsoever He chooseth".
n171.
the "mystery of the Great Reversal in the Sign of the Sovereign"
Shaykh Ahmad-i-Ahsá'í (1753-1831), who was the founder of the Shaykhí School and the first of the "twin luminaries that heralded the advent of the Faith of the Báb", prophesied that at the appearance of the Promised One all things would be reversed, the last would be first, the first last. Bahá'u'lláh in one of His Tablets refers to the "symbol and allusion" of the "mystery of the Great Reversal in the Sign of the Sovereign". He states: "Through this reversal He hath caused the exalted to be abased and the abased to be exalted", and He recalls that "in the days of Jesus, it was those who were distinguished for their learning, the men of letters and religion, who denied Him, whilst humble fishermen made haste to gain admittance into the Kingdom" (see also note 172). For additional information about Shaykh Ahmad-i-Ahsá'í see The Dawn-Breakers, chapters 1 and 10.
n172.
the "Six" raised up by virtue of this "Upright Alif"
In his writings, Shaykh Ahmad-i-Ahsá'í placed great emphasis on the Arabic letter "Váv". In The Dawn-Breakers, Nabíl states that this letter "symbolized for the Báb the advent of a new cycle of Divine Revelation, and has since been alluded to by Bahá'u'lláh in the Kitáb-i-Aqdas in such passages as 'the mystery of the Great Reversal' and 'the Sign of the Sovereign'".
The name for the letter "Váv" consists of three letters: Váv, Alif, Váv. According to the abjad reckoning, the numerical value of each of these letters is 6, 1 and 6 respectively. Shoghi Effendi in a letter written on his behalf to one of the believers in the East provides an interpretation of this verse of the Aqdas. He states that the "Upright Alif" refers to the advent of the Báb. The first letter with its value of six, which comes before the Alif, is a symbol of earlier Dispensations and Manifestations which predate the Báb, while the third letter, which also has a numerical value of six, stands for Bahá'u'lláh's supreme Revelation which was made manifest after the Alif.
n182.
Call ye to mind Karím
Hájí Mírzá Muhammad Karím Khán-i-Kirmání (1810-circa 1873) was the self-appointed leader of the Shaykhí community after the death of Siyyid Kázim, who was the appointed successor to Shaykh Ahmad-i-Ahsá'í (see notes 171 and 172). He dedicated himself to the promotion of the teachings of Shaykh Ahmad. The opinions he expressed became the subject of controversy among his supporters and opponents alike.
Regarded as one of the leading savants and prolific authors of his age, he composed numerous books and epistles in the various fields of learning that were cultivated in those times. He actively opposed both the Báb and Bahá'u'lláh, and used his treatises to attack the Báb and His Teachings. In the Kitáb-i-Íqán, Bahá'u'lláh condemns the tone and content of his writings and singles out for criticism one of his works which contains negative allusions to the Báb. Shoghi Effendi describes him as "inordinately ambitious and hypocritical" and describes how he "at the special request of the Sháh had in a treatise viciously attacked the new Faith and its doctrines".