4  Belief in the Day of Resurrection

4.1 Introduction

Belief in God, all of God’s names and attributes, the human soul, the soul’s purpose, the infinite worlds of God, and the inhabitants of these worlds set the stage for establishing belief in the Day of Resurrection. The Day of Resurrection is a theme which occurs in many religious traditions. Zoroastrianism and Hinduism teach there are cyclical periods which culminate in the triumph of good over evil. The Abrahamic faiths teach of the establishment of the Kingdom of God on earth, through a Messianic figure, where bodies rise from the grave with new life. The Mayans devoted much of their astronomical sciences towards understanding these spiritual cycles of return, rebirth, and the victory of good.

Belief in the Day of Resurrection is a belief the Kitáb-i-Aqdas assumes, although it does not provide a detailed explanation. Bahá’u’lláh devoted the Kitáb-i-Íqán (The Book of Certitude) entirely to discussing the Day of Resurrection and is an incredible resource for understanding. The Persian Bayán by the Primal Point (the Báb) discusses the Day with many layers and perspectives, where it could be understood in potentially infinite ways. The Day is a foundation in the religion of God. This chapter will lightly touch upon what the Kitáb-i-Aqdas has to say about the Day and how it ties into the beliefs established in the first three chapters. The Day of Resurrection, the Day of Judgment, the Day of God, and the Day of the Covenant describe different aspects of one divine reality. We begin with the vivid images Bahá’u’lláh uses to show the Day in motion, not as an abstract idea.

4.2 Moses and Jesus

Verse #80 of the Kitáb-i-Aqdas uses powerful imagery to describe what the Day of Resurrection is, without itself being an explanation which required volumes to write. He describes two different prophetic figures from the past to illustrate the Day. With the first, Bahá’u’lláh describes Moses as attaining the lights of the Ancient One. The Ancient One is most commonly referred to as God within the Kitáb-i-Aqdas. In the Book of Exodus, Moses is described as climbing Mount Sinai, where God appeared to Him as the burning bush. The Ten Commandments were first revealed on Sinai. Why would Moses now have attained the lights of God, when He already done so in Exodus? The answer is in the next sentence of verse #80.

Moses drank the pure waters of reunion. He attained the presence of God. Did Moses attain this reunion with His physical body? This reunion is a soulful one, a reunion of a completely spiritual nature. On each Day of Resurrection, all are called upon. Reunion can also refer to the fact Moses is among us and we are reunited with Moses. Just as Moses first appeared to Pharaoh as a baby on the waters of the Nile river, the same waters which set Egypt ablaze, again history repeats itself. Fire, while seemingly a source of destruction, is also a source of renewal. Just as the forests, grasslands, and marshes of the Americas required fire to renew, so too do all of us. Fire is not an eternal punishment, but more like a symbol of the Phoenix or a Zoroastrian temple. From this reunion, Mount Sinai, which used to be the source of Revelation in the first days of Moses, now circles around the new Source of Revelation and the new Source of Divine Command.

The Spirit, which usually refers to Jesus Christ in Bahá’u’lláh’s writings, calls from the Kingdom “Come, O sons of vanity!” If we consider what vanity is, which is those who are prideful and do things for the purpose of being noticed, not because they are sincere in their action. The call to come could be a pathway to restore the person’s self-worth through humility, a pathway of salvation. The Resurrection is not only for humans, but for all the hosts of God in the celestial worlds. These angels, saints, and other beings longed to meet God on this Day. It is an example all should be willing to follow. The city of Zion, which is a destination of paradise, also speaks about the promise of God which was always ordained in the Tablets of God.

Reflection: When a new Day dawns, what changes in the way we understand past Revelation?

From these images of reunion, we now turn to the promise behind reunion, which is the Covenant itself.

4.3 The Covenant

In Chapter 1, we briefly alluded to belief in the Covenant of God as a required belief. This covenant is entirely about the Day of Resurrection where all are reunited with God. This promise has existed throughout many Scriptures and many faith traditions. The Qur’an expresses the trumpet and the blast. The trumpet and blast happened when prior Prophets brought a new Revelation, such as with Ṣáliḥ to the Thamúd people.1 The trumpet is the announcement and the blast is the effect. There are two future trumpets and blasts.2 The first blast causes universal death and the second blast resurrects all souls for judgement.

Outside of the Abrahamic faiths, this promise for the return of God remains strong. The faith of the Inca people taught the hopeful return of Viracocha. Viracocha is a name of God as Creator who departed across the ocean with a promise of return. The Iroquois believed in the return of Deganawida, a name of God which means Great Peacemaker. Deganawida is to return in a time of great turmoil to restore peace and unity. The Bhagavad Gītā (4:7-8) says about the return of Krishna, a manifestation of Vishnu “Whenever righteousness declines and unrighteousness prevails, I manifest Myself. To protect the righteous, destroy the wicked, and establish dharma, I appear in every age.” There are countless examples of the return of God. Most faiths teach this return, regardless of their historical connections to each other.

Reflection: If the promise of return echoes across religions, what would fulfillment feel like when it arrives?

Next, we look at how Bahá’u’lláh describes the shaking of forms that happens when the promise becomes present.

4.4 Fulfillment

The trumpet blast is often called the Great Announcement.3 This announcement is “the Day of God; none is to be mentioned in it but His own Self, the Sovereign over all that is in the heavens and the earth. This is a Cause by which all that you hold as illusions and forms has been shaken.” This verse expresses God’s sovereignty but also alludes it should be a day where everything which is associated with God, such as all of those names and attributes which are a part of His own Self. By doing so, everything that we know can and will be changed. In regards to faith and religion, this could be traditions, false beliefs which are created by others, and other things we are attached to such as names. By reminding us God is the Sovereign, God is reminding us on the Day of Resurrection, anything is possible within the fulfillment of the Covenant.

Bahá’u’lláh describes the moon as being cleft asunder.4 The moon, being it reflects the light of the Sun high in the nighttime sky, signifies its station as a Mirror of God, the God who brings light of day upon us. In the Kitáb-i-Íqán, the moons can signify saints or scholars who reflected the cause of God from a revelation past, it could refer to the traditions and sciences attributed to the leaders and scholars of that prior age, and it could even refer to the practices derived from the laws of the past revelation. Splitting the moon, much like in the night vision of Muhammad, represents the act of God in changing all of these things for a new Day. What was current is now old. What was once today is now yesterday. Imagine how all of these forms would shake, like a great earthquake, by such an act of power from God the All-Powerful. With every irrevocable matter being clearly distinguished5 we are able to discern what was true from the past and what was false. This causes a radical transformation within the world itself, to include the religious, moral, and social structures of all humankind. The Day of Resurrection itself is an irrevocable matter, as it is the greatest promise God makes with us. God promises change.

“The light has shone from the horizon of manifestation, and the horizons have been illuminated as the Owner of the Day of the Covenant has come.6

Reflection: If the Day shakes inherited forms, what is the soul supposed to do with that shaking?

Bahá’u’lláh answers by calling the believer to act, not to watch.

4.5 Seize the Day

Bahá’u’lláh refers to what the Báb had prior said in verse 135 in the Kitáb-i-Aqdas: “if you attain what We reveal, you will ask from the grace of God for Him to reign upon your innermost selves, for that is a glory beyond reach. For Him to drink a cup of water with you is greater than for every soul to drink of His own existence, indeed greater than all things.”

This cup of grace, this cup of water, is what purifies the soul. This water gives life and nourishes the innermost part of ourselves, much like it purified Moses or purified Jesus after His baptism. The Day, then, is born out of love for us, our salvation, and the awakening of the soul. There is no greater honor for a soul than for this. Bahá’u’lláh says to seize the Day. Belief in the Day of Resurrection is not a passive act. It requires an active belief in God, all the names and attributes of God, the human soul and its potentials, all the worlds of God, and the belief everything within the material world is subject to renewal and transformation.

Reflection: If belief is meant to be active, what does the Day reveal about God’s character?

To answer, we now return to the Names and attributes from Chapter 1 and see how the Day makes them visible.

4.6 The Day Manifests God’s Names and Attributes

The Day of Resurrection exemplifies and magnifies God’s names and attributes. The following demonstrates how any believer can explore this connection using the framework established in Chapter 1.

4.6.1 The Day as Unveiling

The Day of Resurrection reflects Subtlety, as the Day and Hour is hidden until it is revealed. “The hour has come, the call has been raised, the cry has appeared, and the mountains have passed, but the people do not perceive it.”7 This demonstrates the soul must not rely on the physical senses derived from the body, but from its spiritual capacities.

The Day reflects Manifestation, as the Day unveils what was hidden. “We have opened the doors of the kingdom for you. Do you shut the doors of your houses in My face? This is indeed a great error. Say: He has come from the heaven as He came the first time.”8 What was subtle is fully manifested and truths which were once veiled become clear and undeniable. The doors of the Kingdom, the spiritual worlds of God, are open and revealed. This Manifestation has happened before, is happening today, and will happen again tomorrow.

The Day reflects Knowledge, as the Day separates truth from falsehood. “Thus does God teach you what will save you from doubt and perplexity and deliver you in this world and the next.”9 Past misunderstandings are corrected, hidden wisdom is brought forth, and those who seemed wise are humbled before God. Divine knowledge is fully revealed.

The Day reflects Creation, as the Day is when a new reality is born. “He created all things by His command and sovereignty and decreed for every matter a time in His Book.”10 With every time, the last leads to the first, the end leads to the new. “Everything will set down its burden; how blessed is the sender of this favor that encompasses all things, visible and hidden. This is how we created the cosmos anew today”11

The Day reflects Power, as the Day establishes divine authority. “…the signs of the Resurrection, such as “the splitting of the sky,” “the breaking of the earth,” “the leveling of the mountains,” “the rising of the dead from their physical graves,” and similar expressions that signify the signs of the Last Day.”12 No force can resist the unfolding of the divine decree and God’s power is made evident.

4.6.2 The Day as Judgment and Renewal

The Day reflects Lordship, as the Day affirms God’s Sovereignty. “Thus commands you the Lord of the Day of Judgment. Reside in the fortress of My love.”13 All past rulers and authorities are weighed against this balance, even if they have acted according to the law of yesterday. The Day confirms God’s rule over all of the worlds and every soul and being within them.

The Day reflects Justice, as the Day brings perfect judgment. “Beware, oh people, do not deprive yourselves of the seas of meanings and do not follow every rebellious devil. Then look with the corner of holiness to the balance of God, so that you may know His true, straight balance. Say, today it is the right of every soul to purify its heart from attachment to what was created between the heavens and the earth.”14 No injustice will remain hidden and all souls will stand accountable for their deeds. There are no exceptions. The balance is set and no soul will be wronged.

The Day reflects Exaltation, as the Day magnifies God’s Glory (Baha). “Today is a day that cannot be equaled by the previous centuries for even a single hour. This most holy and exalted day has always been and will forever be set apart and is referred to in the divine books.”15 All of the worlds bear witness. On the Day, God’s supreme station is affirmed.

The Day reflects Independence, as the Day reveals that God needs no one. “All things will appear from the possibility of the earth and will return to Him. God will be alone and unique in His holy residence, free from space, time, remembrance, statement, indication, description, praise, exaltation, and diminution, and no one knows it but He and those who have knowledge of the Book with Him.”16 No force could hasten nor delay the Day. It does not come from human effort, nor from human interpretations and traditions.

The Day reflects Command, as the Day implements divine law. “This is the Day of Resurrection and the Lord of all worlds. This is the Day of the Call and My immutable decree.”17 Past laws and dispensations are weighed and fulfilled, while God’s Will is executed without resistance even if it seems He is being resisted.

The Day reflects Counsel, as the Day reveals God’s wisdom. “I have not ceased advising this creation and planning for their acceptance of God, their Lord, and their faith in God, their Creator. And that they believe in Him on the day of His Manifestation, all that is on earth. If so, My being will be pleased, for everyone has reached the pinnacle of their existence, attained the appearance of their Beloved, and realized the possible manifestations of their purpose. Otherwise, My heart is not saddened, for I have nurtured everything for that.”18 The wisdom can remove all veils, bring clarity to all who attain this counsel. The Day is not merely a reckoning, but a moment of divine instruction.

4.6.3 The Day as Mercy and Fulfillment

The Day reflects Faithfulness, as the Day fulfills God’s promises. “This is a reminder from Us to whomever turns to God and hears His sweetest voice, which rose between earth and heaven, that they may give thanks to their Lord, the Ever-Watchful, the Self-Subsisting. The promise has been fulfilled, and the Promised One has come.”19 Prophecies and promises reach their climax, assuring the faithful with certainty that their devotion was not in vain.

The Day reflects Praise, as the Day inspires worship. “O assembly of sages in the land of Há, the Supreme Pen declares: Today is a day of remembrance and praise, a day of praiseworthy qualities. God willing, you should quench the thirst of the parched with the Euphrates of divine mercy, and guide the homeless to their true homeland. With utmost spirit and joy, bring glad tidings of the All-Merciful’s favor to the inhabitants of the world and arise to serve with wisdom.”20 All throughout the worlds, such as the hosts of heaven, glorify God on this Day. The Day reveals majesty, evoking praise with spirit and joy. Even those who doubted are overwhelmed by awe.

The Day reflects Love, as the Day is an expression of divine love. “This is a day on which fire speaks in all things; the Beloved of the worlds has come.”21 The Day isn’t merely about judgment, it is about God’s love for His creation. The fire which speaks in all things is the fire of transformation,22 an opportunity for every soul to embrace nearness to God.

The Day reflects Forgiveness, as the day offers redemption. “If you abandon your deeds and believe in Him in those days, perhaps Allah will forgive your misdeeds. Indeed, He is the Mighty, the Generous.”23 It is a Day when barriers between the soul and God are removed. Those who seek forgiveness, it is granted to full measure.

The Day reflects Mercy, as the day is a triumph of divine mercy. “the effulgent lights of the dawn of meanings that have shone forth in these merciful days.’24 Judgment is tempered by mercy and even those who rejected the truth might still find grace.

The Day reflects Generosity, as the day bestows diving gifts. “I commanded the breezes of spring, and opened the gates of heaven, and the clouds rained. Blessed is the one who succeeded in recognizing Allah in his days.”25 Spiritual capacities are unlocked for those who accept them. The gates of divine bestowal have opened. This bounty demonstrates the Day is not merely about accountability, but it is about bounty.

The Day reflects Sovereignty, as the day confirms who rules. “The sighs of the highest heaven rose, and the tears of the angels and the Spirit descended. Say, if you have anything greater than what has come from the Dominion of Will, bring it forth and do not follow every ignorant, rejected one. Say, come so I may show you what you have neglected in this day attributed to God, the Mighty, the Beloved. This is the day in which the fragrance of the Merciful has spread, the breaths of revelation have wafted, and the Nightingale of the Cause has sung upon the branches. The kingdom belongs to God, the Master of kings.”26 On this Day, all those who claim power are shown their claims are false, as God is the true ruler of existence. The Dominion belongs to none but God.

The Day reflects Purity, as the day confirms the absolute triumph of truth. “The Pen of the Most High declares in this Most Great Manifestation: “This is the Day of God, if you would but recognize it. And this is the Day of Manifestation, if you would but witness it. On this day, none is mentioned except God alone, if you would but perceive it. He has come with the Truth, sanctified from all witness and witnessed, and purified from all that has flowed from the Pen and appeared from the tongue, if you would but know it.”27 The day separates truth from illusion. No falsehood, corruption, or impurity can remain. The Day is a testament of Oneness. It is a Day of Unity.

The Day is therefore historical through the appearance of a new Manifestation, and it is inward through the resurrection and transformation of the soul.

Reflection: If the Day transforms both the world and the soul, how does the soul move through the worlds of God when it recognizes the Day?

We now return to the worlds described in Chapter 3 and describe the Day as a migration of the soul.

4.7 The Day as the Soul’s Migration through the Worlds

The Day of Resurrection is the “Great Return” where the Human Soul transcends the limitations of its private Self to navigate the Worlds of God with newfound clarity. On this Day, the soul is resurrected from the grave of the World of Nasut (the physical realm of shadows and limitations) and is invited into the World of Malakut (the Kingdom of signs). This is not a physical movement, but a shift in the mirror of the soul. When the soul recognizes the Manifestation, it ceases to be a suspicious soul lost in the headless state of doubt and becomes a sanctified Mirror capable of reflecting the light of the World of Jabarut (the Celestial Might). The Resurrection is thus the graduation day of the soul, where the lessons learned in the School of Servitude are finally applied as the soul enters the City of Submission.

Furthermore, the balance of the Resurrection serves as the bridge between the soul’s internal foundational virtues and its external environment. As the soul moves through the worlds of God, the Day of Resurrection acts as a spiritual climate shift. The breath of the Merciful mentioned in the Kitáb-i-Aqdas transforms the atmosphere of the soul’s residence. The return is seen as the soul reclaiming its original identity by aligning its attributes with the Divine Names manifested on this Day. By drinking from the pure waters of reunion, the soul effectively migrates from the isolation of the individual world into the unified Kingdom of Affirmation. This transition ensures that the Resurrection is not merely an external historical event, but an internal advancement where the soul finally realizes its purpose across all the worlds of God.

Reflection: If the first law of the Kitáb-i-Aqdas begins with recognition, what does that recognition complete?

4.8 The First Paragraph of the Kitab-i-Aqdas

In the first verse of the Kitáb-i-Aqdas, Bahá’u’lláh says

“The first thing that God has prescribed for His servants is the recognition of the dawning place of His Revelation and the source of His command, which is the station of His own Self in the realm of command and creation.”

The next two chapters will discuss belief in the Command of God (Chapter 5) and belief in the Manifestation of God (Chapter 6), which complete the covenant of God. These two beliefs compromise the foundation of the Kitáb-i-Aqdas, derived from belief in the Day of Resurrection. Belief in these two things help reinforce belief in God, the station of the soul, and the worlds of God. All of this is a cycle which is an endless loop of self-discovery and transformation. All of this is embedded within the very first law of the Kitáb-i-Aqdas. As you see, the Kitáb-i-Aqdas is not merely a book of laws. It is the Most Holy Book. It is the fulfillment of the Covenant of God.

Resurrection reveals the Day, Command establishes its authority, and the Manifestation makes it known.

  1. The Holy Qur’an, Surah Al-Haqqah #5↩︎

  2. The Holy Qur’an, Surah Az-Zumar #68↩︎

  3. Kitáb-i-Aqdas #167↩︎

  4. Kitáb-i-Aqdas #81↩︎

  5. Kitáb-i-Aqdas #81↩︎

  6. Lawh-i-Ishraqat (Tablet of Splendors)↩︎

  7. BH00010, Letters to Tehran through Ali-Akbar↩︎

  8. The Lawh-i-Aqdas (Most Holy Tablet) aka Tablet to the Christians↩︎

  9. Kitáb-i-Aqdas #163↩︎

  10. BH00054: Unnamed Tablet about the annihilation of all things↩︎

  11. Suriy-i-Haykal↩︎

  12. Kitab-i-Badi↩︎

  13. The Epistle to the Son of the Wolf↩︎

  14. Suriy-i-Bayán (The Chapter of Paradise)↩︎

  15. BH00093 (Letters to the Land of Kha)↩︎

  16. Kitab-i-Sultan↩︎

  17. BH00141 (Unnamed Tablet to Abu’l-Hasan)↩︎

  18. Epistle to the Son of the Wolf↩︎

  19. BH00091↩︎

  20. BH00141↩︎

  21. Suriy-i-Rais (Chapter of the Chief)↩︎

  22. The Tafsir-i-Hu (Tafsir of the Name He)↩︎

  23. Suriy-i-Haykal↩︎

  24. Kitab-i-Badi↩︎

  25. Lawh-i-Istinaq↩︎

  26. BH00010 (Letters to Tehran through Ali-Akbar)↩︎

  27. BH00074↩︎