to the tradition, Mufaddal asked Sadiq saying:
"What of the sign of His manifestation, O my master?" He made reply: "In
the year sixty, His Cause shall be made manifest, and His Name shall be
proclaimed."

How strange! Notwithstanding these explicit and manifest references these
people have shunned the Truth. For instance, mention of the sorrows, the
imprisonment and afflictions inflicted upon that Essence of divine virtue
hath been made in the former traditions. In the "Bihar" it is recorded:
"In our Qa'im there shall be four signs from four Prophets, Moses, Jesus,
Joseph, and Muhammad. The sign from Moses, is fear and expectation; from
Jesus, that which was spoken of Him; from Joseph, imprisonment and
dissimulation; from Muhammad, the revelation of a Book similar to the
Qur'an." Notwithstanding such a conclusive tradition, which in such
unmistakable language hath foreshadowed the happenings of the present day,
none hath been found to heed its prophecy, and methinks none will do so in
the future, except him whom thy Lord willeth. "God indeed shall make whom
He will to hearken, but We shall not make those who are in their graves to
hearken."

It is evident unto thee that the Birds of Heaven and Doves of Eternity
speak a twofold language. One language, the outward language, is devoid of
allusions, is unconcealed and unveiled; that it may be a guiding lamp and
a beaconing light whereby wayfarers may attain the heights of holiness,
and seekers may advance into the realm of eternal reunion. Such are the
unveiled traditions and the evident verses already mentioned. The other
language is veiled and concealed, so that whatever lieth hidden in the
heart of the malevolent may be made manifest and their innermost being be
disclosed. Thus hath Sadiq, son of Muhammad, spoken: "God verily will test
them and sift them." This is the divine standard, this is the Touchstone
of God, wherewith He proveth His servants. None apprehendeth the meaning
of these utterances except them whose hearts are assured, whose souls have
found favour with God, and whose minds are detached from all else but Him.
In such utterances, the literal meaning, as generally understood by the
people, is not what hath been intended. Thus it is recorded: "Every
knowledge hath seventy meanings, of which one only is known amongst the
people. And when the Qa'im shall arise, He shall reveal unto men all that
which remaineth." He also saith: "We speak one word, and by it w