HE WHO KNOWETH HIS BEING HATH KNOWN HIS LORD GOD
81.
O Hadi,
follow the guidance of God, thy Lord and the Lord of all things.
82.
Then gird up thy loins to aid the Cause of God.
83.
Do not follow those who took pharaoh's magician, Samiri, as their friend instead of God,
who ridicule the verses of God and are of the transgressors.
84.
And when the verses of thy Lord are recited to them, they say,
"These are veils."
85.
Say:
By virtue of what word have you believed in god, your Lord?
86.
Produce it, if you speak the truth.
87.
Now, matters have reached such an impass that, by Him Who holds my soul in His hands,
all who are in the heavens and on earth weep and wail
with the eye of mystery at how this Servant is oppressed.
88.
We have relied upon God, Our Lord and the Lord of all things.
89.
I shall ever view all who are in the world as nothing but a handful of dust,
save for those who have entered into the depths of the love and knowledge of God.
90.
Thus do we remind thee, that though mightest be among they who know.
91.
As for thy question concerning the Saying, "The believer is alive in both worlds:"
92.
Yes, that is a truth, like the existence of the sun, which shone forth in this atmosphere,
which hath appeared in this sky, which subsisteth in this Cloud of the Unseen,
if thou art among those who know.
93.
Indeed, wert thou to be steadfast in thy love for thy Lord
and to attain that station wherein thou shalt never stumble,
there would appear from thee that whereby both worlds would be revivified.
94.
This is revelation from the Mighty, the All-Knowing.
95.
Then thank God for having given thee to drink from this spring,
which giveth new life to the spirits of the Near Ones;
96.
for having lifted the up in truth;
and for having revealed to thee those Words
whereby the proof of God to all the worlds was perfected.
97.
By God, if a drop thereof were bestowed on the people of the heavens and the earth,
thou wouldst find them all subsisting in the eternity of thy Lord, the Mighty, the Powerful.]
98.
It is clear and evident that when the veils that conceal
the realities of the manifestations of the Names and Attributes of God,
nay of all created things visible or invisible, have been rent asunder,
nothing except the Sign of God will remain —
a sign which He, Himself hath placed within these realities.
99.
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This sign will endure as long as is the wish of the Lord thy god,
the Lord of the heavens and of the earth.
100.
If such be the blessings conferred on all created things,
how superior must be the destiny of the true believer,
whose existence and life are to be regarded as the originating purpose of all creation.
101.
Just as the conception of faith hath existed from the beginning that hath no beginning,
and will endure till the end that hath no end,
in like manner will the true believer eternally live and endure.
102.
His spirit will everlastingly circle round the Will of God.
103.
He will last as long as God, Himself, will last.
104.
He is revealed through the Revelation of God, and is hidden at His bidding.
105.
It is evident that the loftiest mansions in the Realm of Immortality have been ordained as the habitation of them that have truly believed in God and in His signs.
106.
Death can never invade that holy seat.
107.
Thus have We entrusted thee with the signs of Thy Lord,
that thou mayest persevere in thy love for Him, and be of them that comprehend this truth.
108.
[Since all these matters have been mentioned extensively and in detail in most of the Tablets,
We have adverted to them here only with the utmost brevity.
109.
We hope that, God willing, thou shalt attain the farthest horizon of holiness,
and shalt arrive at the reality of those journeys that are the station of subsistence in God,
and shalt have influence, shine, and glow like a sun in the world of dominion and sovereignty.
110.
Despair not of the clemency of God,
for none despaireth of His generosity save those in loss.]
Translated by S. Effendi [and J.R. Cole]
Tablet of Hajji Mulla Hadi Qazvini CHAPTER ONE
[the pilgrimage of the priest?] Divisions 1-25
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A commentary about "He who knoweth his self knoweth his Lord"
With a explanation of the Hadith (saying),
"He who hath known his [roots and limitations], hath indeed known his Lord".
HE WHO KNOWETH HIS SELF, KNOWETH HIS LORD
1.
He is God, the August, the Beauteous.
2.
How wondrous is the unity of the Living, the Ever-Abiding God
--a unity which is exalted above all limitations,
that transcendeth the comprehension of all created things!
3.
He hath, from everlasting, dwelt in His inaccessible habitation of holiness and glory,
and will unto everlasting continue to be enthroned
upon the heights of His independent sovereignty and grandeur.
4.
How lofty hath been His incorruptible Essence,
how completely independent of the knowledge of all created things,
and how immensely exalted will it remain
above the praise of all the inhabitants of the heavens and the earth!
5.
From the exalted source, and out of the essence of His favor and bounty
He hath entrusted every created thing with a sign of His knowledge,
so that none of His creatures may be deprived of its share in expressing,
each according to its capacity and rank, this knowledge.
6.
This sign is the mirror of His beauty in the world of creation.
7.
The greater the effort exerted for the refinement of this sublime and noble mirror,
the more faithfully will it be made to reflect the glory of the names and attributes of God,
and reveal the wonders of His signs and knowledge.
8.
Every created thing will be enabled (so great is this reflecting power)
to reveal the potentialities of its pre-ordained station,
and will recognize its capacity and limitations,
9.
and will testify to the truth that
"He, verily, is God; there is none other God besides Him
[and that `Ali Muhammad (the Bab) is the Manifestation of all the Names,
and is the Dawning-Point of all the Attributes,
and that all were created by His will and all act according to His command.]
10.
There can be no doubt whatsoever
that, in consequence of the efforts which every man may consciously exert
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and as a result of the exertion of his own spiritual faculties,
11.
this mirror can be so cleansed from the dross of earthly defilement
and purged from satanic fancies as to be able to draw near to the meads of eternal holiness
and attain the courts of everlasting fellowship.
12.
In pursuance, however, of the principle that for every thing a time hath been fixed,
and for every fruit a season hath been ordained,
the latent energies of such a bounty can best be released,
and the vernal glory of such a gift can only be manifested, in the Days of God.
13.
Invested though each day may be with its pre-ordained share of God's wondrous grace,
the Days immediately associated with the Manifestation of God possess a special distinction
and occupy a station which no mind can ever comprehend.
14.
Such is the virtue infused into them,
that if the hearts of all that dwell in the heavens and the earth were,
in those days of everlasting delight,
15.
to be brought face to face with that Day Star of unfading glory and attuned to His Will,
each would find itself exalted above all earthly things,
radiant with His light, and sanctified through His grace.
16.
All hail to this grace which no blessing, however great, can excel,
and all honor to such a loving-kindness the like of which the eye of creation hath not seen!
17.
Exalted is He above that which they attribute unto Him or recount about Him!
18.
It is for this reason that, in those days, no man shall ever stand in need of his neighbor.
19.
It hath already been abundantly demonstrated that in that divinely-appointed Day
the majority of them that have sought and attained His holy court
have revealed such knowledge and wisdom,
20.
a drop of which none else besides these holy and sanctified souls,
however long he may have taught or studied, hath grasped or will ever comprehend.
21.
It is by virtue of this power that the beloved of God
have, in the days of the Manifestation of the Day Star of Truth, been exalted above,
and made independent of, all human learning.
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22.
Nay, from their hearts and the springs of their innate powers
hath gushed out unceasingly the inmost essence of human learning and wisdom.
23.
[O Hadi!
God willing, thou hast been guided to the lights of the dawn of eternity
and the manifestation of the everlasting morn.
24.
For in such wise doth the heart become sanctified from the temporal, wicked selves,
and thus wilt thou witness that all branches of knowledge and their secrets are inscribed upon it.
25.
For He possesseth the comprehensive Book and the complete Word,
and the mirrors that reflect the verse,
"Everything we have numbered in a clear register," if you only knew.
Tablet of Hajji Mulla Hadi Qazvini CHAPTER TWO
Divisions 26-50
HE WHO KNOWETH HIS SELF, KNOWETH HIS LORD
26.
Thou hast inquired about Detachment. [a term used often by Buddhist monks]
27.
It is well known to thee that by detachment is intended
the detachment of the soul from all else except God. [and heaven]
28.
That is, it consisteth in soaring up to an eternal station,
where nothing that can be seen between heaven and earth
will deterreth the seeker from the Absolute Truth.
29.
In other words, he is not veiled from divine love
or from busying himself with the mention of God
with the love of any other thing or by his immersion therein.
30.
For it can clearly be seen that today most of the people
have seized upon fleeting baubles and clung to defective goods,
and have remained deprived of perpetual bounty
and of the fruits of the blessed tree of life.
31.
Although a wayfarer upon the path of the Absolute Truth might reach a particular station,
without detachment he would not be able to perceive that station or any other plane.
32.
This topic, however, shall never be mentioned by any translator,
nor shall any pen set it down or any author discourse upon it.
33.
This is from the grace of God;
He bestoweth it upon whoso He willeth.
34.
By detachment is not meant giving away and depleting all of one's wealth.
35.
Rather, it denotes turning unto God and supplicating Him.
36.
This plane can be attained in every precinct and is manifest and visible from every thing.
37.
He is detachment, and is the Alpha and the Omega thereof.
38.
Therefore, we beseech God to make us detached from anyone save Him
and to grace us with the attainment of His presence.
39.
Verily, there is no God except He.
Command and creation belong to Him.
40.
He maketh beloved whatever he wisheth to whomever He desireth,
and verily He is Powerful over all things.
41.
Another question regarded the Return.
42.
This matter hath been treated in detail and at length in all the Tablets,
in diverse statements and innumerable aphorisms.
43.
God willing, thou shalt refer to them,
that thou mightest attain an understanding thereof.
44.
The genesis of all things is from God
and all things shall return unto Him.
45.
There is no escape for anyone,
all return to the Absolute Truth,
yet some to His mercy and good pleasure, and others to His wrath and fire.
46.
In Persian and Arabic tablets this matter hath been commented upon in its entirety,
refer to them if ye desire to know.
46.
Likewise, the Primal Point, may his grandeur be glorified,
wrote in detail concerning this subject in the Persian Bayan.
47.
Consult it, for a single letter thereof sufficeth all the people of the earth.
48.
Verily, God hath made mention of all things in a very clear Book.
49.
Consider thine own origin,which was from God,
and which shall ye return unto Him.
50.
As ye began, so shall ye return,
and ye shall certainly return to Him.
Tablet of Hajji Mulla Hadi Qazvini CHAPTER THREE
Divisions 51-80
HE WHO KNOWETH HIS SELF, KNOWETH HIS LORD
51.
Thou has asked about the saying,
"Whoso knoweth his own self hath known his Lord."
52.
It is well known to thee that this statement hath, in every one of the infinite worlds,
wondrous meanings according to the crisese of that world,
of which no person else hath or ever will have any knowledge.
53.
Were all of this to be discussed as it deserveth,
all the pens of the universe and oceans of ink would not suffice.
54.
However, a droplet from this most great, endless ocean shall be mentioned,
that perhaps seekers might be enabled to reach their destination
and wayfarers might attain the original goal.
55.
God guideth whoso He desireth to the path of the Mighty, the Powerful, the Omnipotent.
56.
Consider the rational faculty with which God hath endowed the essence of man.
57.
Examine thine being,
and behold how thine motion and stillness,
thine will and purpose,
thine sight and hearing,
58.
thine sense of smell and power of speech,
and whatever else is related to, or transcendeth, thy physical senses or spiritual perceptions,
all proceed from, and owe their existence to, this same faculty.
59.
So closely are they related unto it,
that if in less than the twinkling of an eye its relationship to the human body be detached,
each and everyone of these senses will cease immediately to exercise its function,
and will be deprived of the power to manifest the evidences of its activity.
60.
It is indubitably clear and evident that each of these afore-mentioned instruments has depended, and will ever continue to depend,
for its proper functioning on this rational faculty,
which should be regarded as a sign of the revelation of Him Who is the sovereign Lord of all.
61.
Through its manifestation, all these names and attributes have been revealed,
and by the suspension of its action they are all destroyed and perish.
62.
It would be wholly untrue to maintain that this faculty is the same as the power of vision,
inasmuch as the power of vision is derived from it and acteth in dependence upon it.
63.
It would, likewise, be idle to contend that this faculty can be identified with the sense of hearing,
as the sense of hearing receiveth from the rational faculty
the requisite energy for performing its functions.
64.
This same relationship bindeth this faculty with whatsoever is or was
the recipient of these names and attributes within the human temple.
65.
These diverse names and revealed attributes were thus generated
through the agency of this sign of God.
66.
Immeasurably exalted is this sign, in its essence and reality,
above all such names and attributes.
67.
Nay, all else besides it will, when compared with its glory,
fade into utter nothingness and become a thing forgotten.
68.
Wert thou to ponder in thy heart, from now until the end that hath no end,
and with all the concentrated intelligence and understanding
which the greatest minds have attained in the past, or will attain in the future,
69.
this divinely ordained and subtle Reality,
this sign of the revelation of the All-Abiding, All-Glorious God,
thou wilt fail to comprehend its mystery or to appraise its virtue.
70.
Having recognized thy powerlessness to attain to an adequate understanding
of that Reality which abideth within thee,
thou wilt readily admit the futility of such efforts as may be attempted by thee,
or by any of the created things,
to fathom the mystery of the Living God,
the Day Star of unfading glory,
the Ancient of eternal days.
71.
This confession of helplessness
which mature contemplation must eventually urge every mind to make
is inherently the acme of human knowledge and marketh the culmination of man's development.
72.
[If thou wert to ascend the stages of reliance upon God
and detachment by means of the ladders of glory and inaccessibility,
and if thou wert to open thy spiritual eye,
thou wouldst see this utterance as an abstract truth, free of the limitations of ego and vanity.
73.
And thou wouldst hear the words,
"Whoso hath known any thing hath known his Lord"
in the ear of thy consciousness through the angelic call of the divine dove of holiness,
for, in all things is present and visible
the sign of the brilliance of the independent splendor
and the rays of the manifestation of the unique sun.
74.
This sign is not, and never shall be, confined to any individual soul.
75.
This is the truth, and no doubt lies therein,
if you be among those who know.
76.
Yet the primary intent of knowing thy essence in this station
is the knowledge of the essence of God in every era and age,
for the pre-existent essence and the ocean of reality
is exalted above the knowledge of all else except Him.
77.
Therefore, the insight attained by all the mystics
actually hath reference to their insight into the Manifestations of His Cause.
78.
They are the Essence of God among His servants,
His Manifestation in His Creation, and His Sign among His creatures.
79.
Whoso knoweth them hath known God,
whoso hath affirmed them hath affirmed God,
whoso hath acknowledged Their truth hath acknowledged the signs of God,
the Help in Peril, the Eternal.
80.
Thus do We reveal for you the signs,
that you might be guided by the Signs of God.
Tablet of Hajji Mulla Hadi Qazvini CHAPTER FOUR
Divisions 81-110
HE WHO KNOWETH HIS SELF, KNOWETH HIS LORD
81.
O Hadi, follow the guidance of God, thy Lord and the Lord of all things.
82.
Then gird up thy loins to aid the Cause of God.
83.
Do not follow those who took pharaoh's magician, Samiri, as their friend instead of God,
them that who ridicule the verses of God and are of the transgressors.
84.
And when the verses of thy Lord are recited to them, they say,
"These are veils."
85.
Say,
By virtue of what word have you believed in God, your Lord?
86.
Produce it, if you speak the truth.
87.
Now, matters have reached such a pass that, by Him Who holds my soul in His hands,
all who are in the heavens and on earth weep and wail with the eye of mystery
at how this Servant is oppressed.
88.
We have relied upon God, Our Lord and the Lord of all things.
89.
I shall ever view all who are in the world as nothing except a handful of dust,
except for those who have entered into the depths of the love and knowledge of God.
90.
Thus do we remind thee, that thou mightest be among they who know.
91.
As for thy question concerning the Saying,
"The believer is alive in both worlds:"
92.
Yes, that is a truth, like the existence of the sun, which shone forth in this atmosphere,
which hath appeared in this sky, which subsisteth in this Cloud of the Unseen,
if thou art among those who know.
93.
Indeed, wert thou to be steadfast in thy love for thy Lord
and to attain that station wherein thou shalt never stumble,
there would appear from thee that whereby both worlds would be revivified.
94.
This is revelation from the Mighty, the All-Knowing.
95.
Then thank God for having given thee to drink from this spring,
which giveth new life to the spirits of the Near Ones;
96.
for having lifted thee up in truth;
and for having revealed to thee those Words
whereby the proof of God to all the worlds was perfected.
97.
By God, if a drop thereof were bestowed on the people of the heavens and the earth,
thou wouldst find them all subsisting in the eternity of thy Lord, the Mighty, the Powerful.]
98.
It is clear and evident that when the veils that conceal
the realities of the manifestations of the Names and Attributes of God,
nay of all created things visible or invisible,
have been rent asunder,
nothing except the Sign of God will remain—
a sign which He, Himself hath placed within these realities.
99.
This sign will endure as long as is the wish of the Lord thy God,
the Lord of the heavens and of the earth.
100.
If these be the blessings conferred on all created things,
how superior must be the destiny of the true believer,
whose existence and life are to be regarded as the originating purpose of all creation.
101.
Just as the conception of faith hath existed from the beginning that hath no beginning,
and will endure till the end that hath no end,
in like manner will the true believer eternally live and endure.
102.
His spirit will everlastingly circle round the Will of God.
103.
He will last as long as God will last.
104.
He is revealed through the Revelation of God,
and is hidden at His bidding.
105.
It is evident that the loftiest mansions in the Realm of Immortality have been ordained
as the habitation of them that have truly believed in God and in His signs.
106.
Death can never invade that holy seat.
107.
Thus have We entrusted thee with the signs of Thy Lord,
that thou mayest persevere in thy love for Him,
and be of them that comprehend this truth.
108.
[Since all these matters have been mentioned extensively and in detail in most of the Tablets,
We have explained them here only with the utmost brevity.
109.
We hope that, God willing, thou shalt attain the farthest horizon of holiness,
and shalt arrive at the reality of those journeys that are the station of subsistence in God,
and shalt have influence, shine, and glow like a sun in the world of dominion and sovereignty.
110.
Despair not of the clemency of God,
for none despaireth of His generosity save those in loss.]
Translated by S. Effendi
Gleanings 124, 83, 73
Translated between brackets by J. R. I. Cole
Tablet to a Oriental Jew CHAPTER ONE
Divisions 1-30
The tablet is addressed to an unnamed well-educated Jew. Baha-ullah mentions pitching his tent on Mt. Carmel, near Haifa, which he is known to have done in the early 1890s. The text of the translation most likely post-dates or was written around the same times as the 'Epistle to the Son of the Wolf'. It may be a partial rewriting or recension of portions of the important, very late scriptural tablet from 1891.
TO A ORIENTAL JEW
1.
O Shiek!
Be directed to the shore of the Greatest Ocean, and enter the Crimson Ark,
which God hath prepared for the people of Baha in the omnipotence of the names.
2.
Verily, It (the Crimson Ark) passeth over land and sea,
and he who entereth it is saved,
yet he who entereth it not is lost.
3.
If thou shouldst succeed and enter,
direct thy face toward the Holy of Holies of God, the Omnipotent, the Omnipresent,
and say,
4.
"Verily, I beg of Thee, O God, by the greatest splendor of Thy most glorious Baha,
and, verily, all Thy Baha contains the greatest Glory!"
5.
Then the doors of the Kingdom shall be opened before thy face,
and thou shalt see that which the eyes did not see,
and hear that which the ears did not hear.
6.
Verily, the Wronged One admonish-eth thee as He did before.
7.
He desireth for thee to enter the ocean of the Oneness of God, the Lord of the creatures.
8.
This is a Day wherein all things declare and announce to the people this Manifestation,
through Whom all that was hidden and stored in the knowledge of God,
the Dear, the Glorious, was manifested.
9.
O Shaykh!
Thou didst listen to the delightful cooing of the Dove of Bayan,
while on the branches of the Lote-Tree of Knowledge;
10.
and now hear the delightful chanting of the birds of wisdom
that are raised and lifted up into the Supreme Paradise.
11.
Verily, He maketh thee understand that of which thou wert heedless.
12.
Listen to that which the Tongue of Power and Might hath announced in the Books of God,
the Desired One of all, the Wise.
13.
In this time the voice was certainly exalted from the Lote Tree in the supreme paradise
and commanded Me to mention unto thee that which My Forerunner,
who redeemeth Himself for this greatest Message and this right path, hath declared.
14.
He (the Bab) said,
and that which He said is the truth,
"I have already written a gem concerning Him (the Manifestation);
15.
yet verily, He is beyond My power of expression;
and He cannot be reached, even by that which was mentioned in the Bayan.
16.
And until He, exalted and magnified is His Name,
spake concerning this greatest Manifestation and this greatest Gospel,
verily, He, the Manifestation, was magnified and exalted.
17.
(So that it is impossible) that He should be known by that which is beside Him,
and become identified by the expression of His creatures.
18.
And, verily, I am the first servant who believed in Him and in His texts (revelations)
and who partook of the first fruits of the gardens of the paradise of His knowledge,
the gardens of His utterances.
19.
Yes, by His Majesty, He is the truth, and there is no God except He!
20.
And all are made steadfast by His command.”
21.
So chirped the real Dove on the branches of the Divine Lotus Tree.
22.
Blessed is the soul who succeedeth by listening to it,
and who partaketh and drinketh from the ocean of Godly revelations hidden in Its Word.
23.
And He, blessed and exalted is He, said also in the Bayān, whose declaration is uplifted:
24.
“In the ninth year ye shall attain unto all the good.”
25.
And in another place He announced:
“And in the ninth year ye shall surely meet God.”
26.
All these chantings that were manifested through the birds of the cities of knowledge
coincide with that which was.
27.
Verily, I am God!
And thus until the end of what He hath expressed (in that passage), magnified and exalted is He!
28.
The explanation of Lordliness and Godliness hath been mentioned before.
29.
We have already torn the veils asunder
and disclosed that which bringeth the people near unto God, the possessor of the lives.
30.
Blessed is the one who succeedeth in attaining justice and equity
in this bounty which envelopeth those in the heavens and earth,
as a command on the part of God, the Lord of the creatures.
Tablet to a Oriental Jew CHAPTER TWO
Divisions 31-60
TO A ORIENTAL JEW
31.
O Shaykh!
Listen with the ear of equity to the chanting of the Gospel.
32.
Christ said, Exalted is His Revelation, after stating the references concerning His return,
33.
“Yet of that Day and Hour no man knoweth;
no, not the angels of Heaven,
not even the Son of Man Himself, yet the Father only.” Matthew 24:36
34.
The meaning of Father in this passage is God (Glory be to His Majesty!)
and He is the true trainer and the real teacher.
35.
[The Israelite prophet] Joel said:
“For verily the Day of the Lord is great and very terrible and who can abide it?” Joel 2: 11
36.
The first verse mentioned of the references given means Matthew 24:36
that no one knoweth the time of the Manifestation save God, the All-knowing, the Informed.
37.
And the second quotation (Joel) expresseth the greatness of the Manifestation.
38.
In the same way it is stated in the Qurān:
“They questioned Thee (Muhammad) concerning the great News”.
Quran 7:187 (and Tablet of the Heights)
39.
Verily, this is the news whose greatness is mentioned in most of the Books (of different Dispensations).
40.
This is the News whereby all the limbs of the people were shaken,
save Him whom God, the Protector, the Victor, the Assister, wisheth.
41.
As (this News) was looked upon by the physical eye,
all the people and inhabitants of different countries became upset and bewildered,
except him whom God desireth.
42.
O Shaykh!
The Cause is so great and also the News!
43.
Meditate with clear insight and keenness upon the clear texts,
the supreme Words,
and that which hath been manifested in these days,
44.
that thou mayest discover the hidden mysteries in the Books,
and to the uttermost exert thine energy in guiding the people.
45.
Hear with thy real hearing the declaration of Jeremiah:
46.
“Alas, for verily that Day is great,
so that none is like it!”
47.
If thou shouldst look and reflect with the sight of equity
thou wilt immediately recognize the greatness of this Day.
48.
Hear the voice of this Advisor, the All-knowing,
and let not thy souls be excluded from the Mercy of God,
which anticipated all existence-- of the unseen and the seen.
49.
Hear what David chanted:
“Who will bring me unto the fortified City?” Psalms 108:10
50.
O Shaykh!
Read what Isaiah hath announced in his Book:
“O thou that bringest good tidings to Zion, get thee up into the high mountain!
51.
O thou that tellest good tidings to Jerusalem!
52.
Lift up thy voice with strength; be not afraid.
53.
Say unto the cities of Judah:
Behold your God!
Behold, the Lord God will come with power
and His Arm shall rule for Him!” Isaiah 40:9-10
54.
In this Day, all the signs (references) are disclosed and fulfilled.
55.
The Great City hath descended from heaven and Zion is re-vivified and rejoiced,
by the appearance of the Manifestation of God; the City of Certitude
and it hath heard the voice of God from all directions and places.
56.
In this Day, Jerusalem hath gained the new glad tidings,
while the sycamore (wild, natural condition) becomes the cypress (nobility).
57.
[The Israelite prophet] Amos said:
“Verily, the Lord will roar from Zion and utter His voice from Jerusalem;
and the habitation of the shepherds shall mourn and the top of Carmel shall wither.” Amos 1:2
58.
Carmel in the Books of God is termed “The Heap of God,” and “The Vine of God”,
and sometimes the Heap of Wilderness (or, bewilderment);
and this is the station for the bounty of the Manifestation.
59.
The Tent of Glory was raised upon it (Carmel) in these days,
Blessed are those who advance to the tent of God!
60.
Also it was recorded:
“Our Lord shall come, and shall not keep silence.” Psalms 1:53
Tablet to a Oriental Jew CHAPTER THREE
Divisions 61-85
TO A ORIENTAL JEW
61.
O Shaykh!
Meditate on the expression which was revealed unto Amos,
because it is the desired of all people:
“Prepare to meet thy God, O Israel;
for lo! he that formeth the mountains. ...” Amos [ ]
62.
Revealed by the Merciful in the Qurān: [ : ]
“Blessed are those who look carefully with clear insight, and blessed are the winners!”
63.
O Shaykh!
By the Self (Life) of God! The river of Mercy is flowing,
the ocean of Revelation is rolling with waves,
and the Sun is shining and illuminating.
64.
Now, with a heart emptied of sin, a dilated breast, and a tongue of righteousness,
read these supreme words that were manifested through the Forerunner;
(that is to say, the First Point or the Bāb).
65.
This is what He said when He was addressing his eminence
[ the leading Babi Shaykh `Ali Turshizi, entitled Azīm ["the one Mighty"] :
“This is what He promised thee before answering thee:
66.
Wait until nine years have elapsed from the time of the Bayān; then say:
‘Blessed is God, the best of all Creators!’
67.
And also say,
‘It is a Revelation of which no one could have the full knowledge save God,
-- not ye people who are heedless.’“
68.
In the ninth year this greatest Manifestation shone forth (in His full Glory)
from the Dayspring of God’s Will (in such a station) that no person could deny Him
except those that are neglectful and doubtful.
69.
We ask God to strengthen His creatures to be directed to Him
and to forgive the deeds they have committed in this impermanent life.
70.
Verily, He is the Pardoner, the Forgiver, the Merciful.
71.
In another place the Bāb declared:
“Verily, I am the first servant who believed in Him (Bahā-ullāh) and His texts.”
72
And he (the Bāb) also said [this] in the Persian Bayān:
“Verily, He is the one who pronounceth in all conditions
and createth the winds and treadeth upon the high places of the earth.
73.
The Lord, the God of Hosts, is His Name.” Amos 4:12-13
74.
He said: “The dawn shall be darkened”; [ ]
that is to say, if anybody in the time of the Manifestation of the Speaker of the Mount
consider himself the true morning,
he will be darkened by the power and might of God.
75.
He is a false morning;
yet he considereth his false light to be the true morning.
76.
Woe unto him and woe unto those who follow him without proof from God,
the Lord of the creatures.
77.
[The Israelite prophet] Isaiah said:
“And the Lord alone shall be exalted in that Day.” Isaiah 2:11
78.
And concerning the greatness of the Manifestation, he (Isaiah) said:
“Enter into the rock and hide thee in the dust
for the fear of the Lord and the Bahā of His Majesty.” Isaiah 2:19
79.
and “The wilderness and the solitary place shall be glad for them;
and the desert shall rejoice and blossom as the rose.
80.
It shall blossom abundantly and rejoice even with joy and singing;
the glory of Lebanon shall be given unto it; the Bahā of Carmel and Sharon.
They shall see the excellency of the Lord and the Bahā of our God.” Isaiah 35:1-2
81.
These expressions need no interpretation,
they are clear like the sunshine, and like the light gleaming and radiating.
82.
Every just and equitable one can attain the Paradise of knowledge
through inhaling the perfume of these meanings;
and he will succeed in gaining that wherefrom most people are excluded and veiled.
83.
Say:
Be pious toward God, O people,
and follow not the false statement of them that break the Covenant,
who violated the Testament of God and His Covenant, [with falsified interpretations]
and denied His Mercy which anticipated all in earth and heaven.
84.
Also he said,
“Say to them that are of a fearful heart:
Be strong, fear not; behold your Lord!” Isaiah 25:4
85.
This blessed verse demonstrateth the greatness of the Cause,
because the sound of the Trumpet will agitate the people,
while trembling and fear will possess them.
Tablet to a Oriental Jew CHAPTER FOUR
Divisions 86-110
TO A ORIENTAL JEW
86.
Blessed is the soul who is illumined by the light of reliance (upon God)
and enlightened by the light of spiritual detachment and the withdrawal from all else save God.
87.
Verily, such a soul will never be prevented by the hardships and calamities of that Day;
neither will he be frightened.
88.
Thus the tongue of Revelation hath declared as a command on the part of the Merciful.
Verily, He is the Almighty, the Powerful, the Conqueror, the Omnipotent!
89.
It is incumbent on all who have ears and clear insight
to meditate and ponder carefully upon these supreme words,
in each of which, oceans of meanings and distinct explanations are hidden,
90.
that the revelation of the Possessor of all religions may cause all His creatures to attain
the desire and that supreme station which is the dawning of the horizon of this Declaration.
91.
O Shaykh!
If thou inhalest from the fragrance of the Revelation
even less than the amount contained by the eye of a needle,
thou wilt leave the whole universe
and advance toward the light of the Face of His Presence, the Desired [Lord].
92.
Indeed there are many hidden meanings in the utterances of His Presence the Spirit. (Christ)
93.
He mentioned many things,
yet lack of prepared listeners and of people of insight, caused Him to withhold or seclude them;
as He said:
“Yet ye cannot bear them now.” Gospel of John 16:12
94.
That dawning of the Revelation (Christ) meant that “His Presence, the Promised One,
would mention them” (the many things).
95.
As it was revealed by the Supreme Pen in Kitāb-i Aqdas:
“The many things which occurred on the earth after revealing the texts.”
96.
In Kitāb-i Aqdas it was revealed as follows:
“O land of Tā! (Tehran)
Thou shouldst not grieve on account of anything,
because God hath already made thee the dawning-place of rejoicing for the creatures.
97.
If He wisheth, He may bless Thy throne by one who judgeth with justice
and gathereth the sheep of God who are scattered by the wolves.
98.
Verily, he meeteth the people of Bahā with joy and gladness,
and verily, he is the best of creatures in the presence of God.
99.
The Bahā of God, and the splendor of those who are in the Kingdom of the Cause
be upon him in every time.”
100.
Now, the foregoing texts were revealed before,
yet in this moment the following verse is revealed:
101.
“My God, my God!
Bahā (-ullah) prayeth Thee and asketh Thee,
by the illumination of Thy Face,
by the waves of the ocean of Thy Cause,
and the shining of the sun of Thy Revelation,
102.
to strengthen the royal justice and equity,
and, if Thou desirest, bless the throne and the judgment by him.
103.
Verily, Thou art the Powerful above what Thou wishest,
and there is no God except Thee, the Hearer and the Answerer!
104.
“Be rejoiced, O land of Tehrān!
105.
As God hath made thee the horizon of the Illumination,
because the dawn of the Manifestation was born in thee
and thou hast been named by that name,
106.
whereby the Orb of Bounty hath shone and the heaven and earth were illumined,
afterward thy circumstances will be changed and the people of the Republic shall govern thee.
107.
Verily, thy Lord is the All-knowing, the Pacific.
108.
Be tranquil through the bounty of thy Lord.
109.
Verily, thou wilt be engulfed by tranquillity after agitation.
110.
Thus it was preordained in a wonderful new Book." [the Bayan?]
Translation by H. Holley and S. Lambden
in progress
Tablet of Visitation for (the priest) Imám Husayn the Son of Ali CHAPTER ONE
Divisions 1-30
Revealed in 1891
VISITATION FOR IMAM HUSAYN
1.
This is a Tablet of Visitation[12][13] revealed from the Supreme Horizon by the All-Glorious Pen
in honour of His Holiness, the Prince of Martyrs, Husayn, the son of ‘Alí, [14]
may the spirit of all else but Him be a sacrifice unto Him!
2.
He is the Comforter, the Consoler,
the Lord of Utterance, the All-Knowing!
3.
God testifieth that there is no God but Him!
4.
And He that hath appeared[15] is the One promised in all the Books and sacred Scrolls, [16]
the One remembered in the hearts of all those near unto God and the sincere ones.
5.
Through Him, the Tree of utterance hath raised its call
in the kingdom of divine recognition[17]
saying:
6.
O Concourse of all Faiths![18]
I swear by the All Merciful!
7.
The days of sorrow[19] have come upon Us, inasmuch as in these days there hath befallen the Dawning-place of God's proof and the Dayspring of His evidence that which hath caused the lamentations of those resident beneath the canopy of glory in the all highest paradise to be raised.
8.
It hath caused wailing in the tabernacle of grace in the supreme heaven.
9.
God testifieth that there is no God but He,[20] and He that hath appeared[21] is the Preserved Treasure,[22] the hidden mystery[23] through whom all the secrets of what hath been and what will be are divulged.
10.
This is the Day whereon the verse revealed in the past[24] hath found its consummation and fulfillment in the verse,
11.
“The Day when mankind shall stand before the Lord of the Throne above the exalted Seat.”[25]
12.
This is the day whereon the banners of idle fancy and vain imaginings have been subverted[26]
13.
and the command,
“We are from God and unto Him shall we return”[27] hath gone forth.
14.
This is the Day whereon hath appeared the “Great Announcement”[28]
which all the Prophets and Messengers had heralded[29].
15.
In this Day, those near unto God[30] have hastened to the sealed choice wine[31] and have drunk of it in the name of God, the Omnipotent, the Help in Peril, and the Self-Subsistent.
16.
On this Day too, the cry of weeping and tears is raised from every side[32] and the tongue of utterance speaketh:
17.
[Sorrow] belongeth to the Friends of God and His chosen ones;[33]
[tribulation] befitteth the lovers of God and His trusted ones;[34]
18.
sadness and affliction becometh the Manifestations of God,[35]
the Possessor[s] of all things, whether of the past or the future.
19.
O denizens of the city of names and
O countenances residing in the chambers of the all-highest paradise!
20.
O companions of faithfulness in the kingdom of eternity!
21.
Change ye your glad white and red garments unto black clothes of mourning, [36]
for the supreme calamity and the greatest loss hath come to pass, [37]
22.
because of which, the Messenger of God[38] hath wailed and lamented
and the heart of Fátimih[39] hath melted.[40]
23.
Thereupon, the dwellers of the Abhá Tabernacle and those sailing upon the Crimson Ark,[41] seated upon seats of love and loyalty, wept with a great weeping.[42]
24.
Ah! Ah![43]
How I lament My sorrows caused by an injustice that hath set afire the realities of all beings;
25.
how I grieve over that which hath befallen the Sovereign of the Visible and Invisible
at the hands of those who have violated God's Covenant and Testament,
and have denied His proof, repudiated His grace, and disputed with His signs!
26.
Ah! Ah![44]
May the spirits of the Concourse on High be a sacrifice unto the calamity Thou didst bear,
27.
O Thou who art the Son of the Sadratu‘l-Muntahá[45]
and the Mystery enshrined in the Most Exalted Word![46]
28.
O would that the command of Creation[47] and Its Return[48] hath not been made manifest,
for thus eyes would not have witnessed Thy Body prostrate and wounded on the dust![49]
29.
Because of Thy calamity,
the ocean of utterance[50] is prevented from billowing forth its waves of wisdom and knowledge
and the breezes of God have been stilled.
30.
Because of Thy sorrow, all traces of joy have vanished, the fruits of the tree have fallen down,
the wailing of the righteous hath risen to high heaven,
and the tears of the pious have flowed in profusion.[51]
Tablet of Visitation for Imám Husayn CHAPTER TWO
Divisions 31-70
VISITATION FOR IMAM HUSAYN
31.
Ah! Ah!
O Prince of Martyrs, and their Sovereign,
their Glory, and their Well beloved! [52]
I testify that through Thee,
the daystar of detachment hath shone forth over the firmament of creation and through Thee,
the temples of the near ones were adorned with the ornament of righteousness.
32.
Through Thee, the light of divine recognition hath shone forth in the world of creation.[53]
33.
Were it not for Thee,
the command to knit and join together “B” and “E”[54] would not have gone forth
and the sealed “choice wine”[55] would not have been unsealed.[56]
34.
But for Thee, the Dove of divine testimony[57] would not have warbled its melodies upon the branches of the tree of utterance and but for Thee, the Tongue of Grandeur[58] would not have spoken amongst the peoples of all Faiths.
35
Because of Thy sorrow, there hath appeared separation between the two letters “Há” and “Waw”[59] and the wailing of the believers in Divine Unity was raised in all lands.
36.
Because of Thy misfortune, the Supreme Pen was prevented from raising Its shrill voice, the ocean of bounty stilled its waves, the breezes of grace have ceased wafting, the rivers of paradise have ceased flowing[60] and the daystar of justice was impeded from casting its rays.
37.
I testify that Thou art the Sign of the All Merciful in the world of being;
Thou art the Manifestation of proof and testimony amongst all religions.[61]
38.
Through Thee, God hath fulfilled His promise and hath revealed His sovereignty.
39.
Through Thee, the mystery of divine knowledge hath been divulged and the luminary of certitude hath shone forth above the horizon of evidence.
40.
Through Thee, the dominion of God and His cause, His mysteries and His wisdom have all been made evident.
41.
But for Thee, the well-preserved Treasure[62] could not have been disclosed and the irrevocable decree[63] would not have effected.
42.
But for Thee, the divine summons would not have been raised from the Sublime Horizon and the pearls of wisdom and utterance would not have been revealed from the treasury of the Abhá Pen.
43.
Because of Thy affliction, the joy of paradise hath been altered and the cry of the denizens of the Kingdom of Names hath been raised.
44.
Thou art He who, by Thy turning unto God, hath caused the faces of all men to be directed towards God, the Lord of All Being, and the Sacred Tree[64] hath spoken,
45.
“The Kingdom belongeth to God,[65] the Lord of both the visible and invisible.”
46.
All things were as one in both their external and internal reality, but when they heard of Thy tribulation, they became fragmented, separated, and then appeared in different appearances, colours, and hues.[66]
47.
May all existent beings be a sacrifice unto Thy Being,
O Thou Dawning-Place of the Revelation of God and the Day-spring of His Most Great Sign!
48.
And may all souls be a sacrifice to Thy afflictions and calamity,[67]
O Thou who hath manifested the Unseen in the kingdom of creation.
49.
I bear witness that through Thee,
the dispensation of sacrifice was established in all the worlds of God,
and in Thy separation, the hearts of the true lovers melted.
50.
I bear witness that light [of Heaven] in its [ethereal] quintessence
poured lamentation over Thy afflictions,
and the Sacred Mount[68] was sore vexed at that which befell Thee at the hands of Thy enemies.
51.
Except for Thee, the All-Merciful would not have revealed Himself in the Sinai of knowledge
unto Moses, the son of Imrán.
52.
I call on Thee and make mention of Thee,
O Thou who art the manifestation of detachment in the world of creation.
53.
O Thou the secret of revelation in God's dominions!
Through Thee, the portals of God's generosity were opened and because of Thee, the light of eternity shone upon all men.
54.
I testify that when Thy hands were raised in prayer and hope,[69] the hands of all humanity were raised thereby unto God, the Revealer of verses.
55.
I testify moreover, that when Thou didst fix Thy gaze on the Abhá horizon, in consequence, all beings turned unto God, the Expounder of testimonies.
56.
Thou art the Point through Whom all knowledge of the past and future was divulged and expanded.
57.
Thou art the mine from which all the jewels of science and art were discovered.
58.
By reason of Thy calamity, the Pen of destiny stopped in its traces and the tears of the sanctified ones gushed forth.
59.
Ah! Ah!
Because of Thy sorrow, the pillars of this world were shaken and the order of existence itself would have well nigh returned to nothingness!
60.
Thou art He through Whose behest every ocean was made to billow forth,
every good fragrance was wafted abroad,
every wise decree was enacted,
61.
the commandments of the Book were established amongst diverse peoples,
and the life-giving water of divine mercy was made to issue forth on the Day of Return.[70]
62.
I have turned to Thee, O essence of both the Torah and the Evangel,
O Thou source of the Writ of God, the Almighty, the Most Beauteous.
63.
Through Thee, the city of self-renunciation was built up, and the banner of righteousness was raised upon the world's highest spots.
64.
Were it not for Thee, the fragrance of divine recognition and knowledge would have vanished from this earth, and the breath of the All Merciful would have ceased altogether.
65.
Through Thy power, the might, the sovereignty and the omnipotence of God was established and because of Thee the ocean of divine bounty was made to billow forth, and the King of Revelation established Himself on the throne of being.
66.
I bear witness that through Thee, the veils of glory were uplifted and the limbs of the people of error quaked, the traces of vain imaginings disappeared, and the fruits of the tree of idle fancy were cast down.[71]
67.
Through Thy most pure blood[72] shed in His path, the city of true lovers was adorned,
and in Thy sorrow, darkness enveloped light in all environs.[73]
68.
For love of Thee, the true lovers hastened to the arena of sacrifice
and eager companions hastened to attain the source of the light of divine reunion.
69.
O Thou quintessence of being,
O Thou possessor of the seen and unseen!
I know not which one of thy trials I should narrate amongst mankind.[74]
70.
Thou art the descending place of all the knowledge of God, the dayspring of His most mighty signs, the daystar of the remembrance of God, and the source of His commands.
Tablet of Visitation for Imám Husayn CHAPTER THREE
Divisions 71-100
VISITATION FOR IMAM HUSAYN
71.
O Thou Supreme Pen!
Say:
The first light that hath dawned and shone
and the first fragrance that has been wafted from eternity rest upon Thee,
O Thou Who art the rustling of the Sadrah of divine utterance,
O Thou the Tree of certitude planted in the paradise of knowledge.
72.
Through Thee, the daystar of God's manifestation shone forth,
the Speaker of Sinai[75] hath spoken,
and the divine behest of forgiveness and generosity hath been enforced amongst men.
73.
I bear witness, moreover, that Thou wert the way of God, and His balance,
the dayspring of His verses,
the reflection of His sovereignty,
and the safety-deposit of His binding commandments and all pressing injunctions.
74.
Verily, Thou art the City of love and the lovers are but its hosts and citizens;
Thou art the Ark of God and the sincere ones are its companions and wayfarers.[76]
75.
By virtue of Thy utterance, the sea of divine knowledge billowed forth,
O Thou who art the quintessence of knowledge.[77]
76.
Through Thee, the daystar of certitude shone above the horizon of testimony.
77.
It was due to Thy clarion call, raised in the arena of martyrdom and struggle[78]
that the cry of the embodiments of beauty were raised in the Paradise created by God,
the Rich, the Most Exalted.
78.
Because of Thy appearance, the banner of righteousness and piety was raised and the traces of rebellion and wickedness were obliterated.
79.
I testify, moreover, that Thou art the Treasury of the pearls of the knowledge of God and the Repository of the gems of His utterance and wisdom. [79]
80.
Because of Thy calamity, the Point[80] left its most sublime position, and sought for itself a station beneath the Letter Bá'. [81]
81.
Thou art truly that Most Great Tablet[82] upon which is inscribed all the secrets of the past and the future and all knowledge from all eternity to all eternity.
82.
Thou art the Supreme Pen[83] through Whose movement, earth and heaven were made to move and through Thee, all things have turned to the lights emanating from the Face of God, the Lord of the throne above and the earth below.
83.
Ah! Ah!
By virtue of Thy tragedy, lamentations, mourning, and weeping were raised in the All-Highest Paradise, and the Maids of heaven, the sacred houris, sought their abiding place on dust itself! [84]
84.
Great is the blessedness of that servant who weepeth in Thy afflictions and blessed is the handmaiden of God who cries with tears for Thy tribulations.
85.
Also, blessed are those eyes from which tears are shed in Thy Cause.
86.
Hallowed is the earth bearing the inestimable honour of Thy remains!
Moreover, most blessed is the spot wherein Thy most pure body was laid to rest. [85]
87.
All[86] praise and sanctity is Thine, O my God, the Lord of Revelation,
O Thou Who hast cast Thy effulgent rays on Mount Sinai![87]
88.
I adjure Thee, by this Light,[88] Which hath shone forth above the firmament of detachment and renunciation, and by Which the principle of sole reliance upon God and acquiescence unto His Will was established.
89.
Again, I adjure Thee, by those bodies slain in Thy path!
90.
I beseech Thee, by those hearts which have melted in Thy love, and by all the sacred blood shed upon the earth of resignation, [89] to forgive all those who have turned their faces unto this Supreme Station, this summit of exaltation,
91.
and that further, O my God, Thou mayest ordain for them that which will ensure that the fragrance of their acceptance and sincerity will never cease being wafted upon the divine cities of remembrance and praise.
92.
Thou seest, O my Lord, that they are attracted by the breezes of Thy revelation and that they are severed from all else but Thee in Thy days.
93.
I beseech Thee, to cause them to drink from the hand of generosity the river of everlasting life.
94.
I beg of Thee to write down for them by Thy pen of grace and loving-kindness, the reward of such as have attained unto Thy presence.
95.
I beseech Thee, moreover, O Lord of all names,
by Thy cause through which Thou hast subdued the kingdoms of earth and heaven,
and by Thy sweet call which hath enthralled the denizens of Thy dominion,
that Thou mayest aid all to attain that which Thou desirest and wishest and that our stations may thereby be exalted in the precincts of Thy glory and the canopy of nearness unto Thee.
96.
O Lord, we are Thy servants who have fixed our gaze unto the effulgences of the lights of the Orb of Thy revelation, which hath shone above the firmament of Thy generosity.
97.
We beseech Thee, by the waves of the sea of Thy holy utterance amongst Thy people,
that Thou mayest assist us to perform those deeds which have been commanded by Thee
in Thy clearly written book.[90]
98.
Thou art He who of those who show mercy art the most Merciful[91] and Thou art the Desire of all who are in heaven and on earth.[92]
99.
I implore Thee further, O our Lord God,
by Thy power that hath encompassed all created things,
and by Thy omnipotence that has embraced all beings,
that Thou mayest illumine the throne of tyranny[93] with the light of the daystar of Thy justice
and that Thou mayest replace the seat of oppression and injustice with the throne of equity and fairness by Thy might and sovereignty.
100.
Verily, Thou art powerful to do what Thou wishest.
There is no other God but Thee,
the Almighty, the Omnipotent!
Translated by K. Fananapazir
Edited by M. Wolf
Tablet to the Sultan of Turkey (Alí Páshá) CHAPTER ONE
Divisions 1-35
(and to the minister of the Sultan)
TO THE SULTAN OF TURKEY
1.
O Ra'is!
Hear the Voice of God, the Protecting, Independently-existing King.
2.
Verily, He crieth between the earth and heaven and summoneth all to the Most Glorious Outlook.
3.
Neither doth thy croaking prevent Him, nor the barking of those who are around thee, nor the hosts of the worlds.
4.
The world hath been kindled by the Word of thy Lord, El-Abha.
5.
It is softer than the breath of the east wind, and hath appeared in the form of man;
and by it God hath quickened His advancing servants.
6.
In the inner part of this Word there is a water whereby God hath purified the hearts of those who came unto Him, who were negligent in mentioning aught else save Him;
and thus have We brought them nigh to the Outlook of His Great Name.
7.
We have caused this water to descend upon the dead,
and they are looking toward the shining and brilliant Beauty of God.
8.
O Chief!
Thou hast committed that by reason of which Muhammad, the Prophet of God, lamenteth in the highest heaven.
9.
And the world hath made thee proud in such wise that thou hast turned away from the face of Him by whose light the people of the Supreme Assembly are illumined, and thou shalt find thyself in manifest loss.
10.
And thou didst unite with the Persian Minister in opposition to Me, after that I came unto you from the rising-place of greatness and might, with a matter whereby the eyes of those near to God are consoled.
11.
By God, this is a Day wherein the fire speaketh through all things:
"The Beloved of the two worlds hath come!"
12.
And on the part of everything an interlocutor of the matter hath sprung up to listen to the Word of thy Lord, the Precious, the Knowing.
13.
Verily, should We come out from the Garment which We have worn for the sake of your weakness, all, whosoever is in the heaven and on the earth, would not hesitate to redeem Me by their souls,
14.
and to this thy Lord beareth witness;
yet no one hears Him save those who have severed themselves from the world, through the love of God, the Mighty, the Powerful.
15.
Dost thou imagine that thou canst quench the fire which God hath kindled in the horizons?
16.
No, by Himself, the True One, wert thou of those who know!
17.
Rather, by that which thou hast done, its burning is increased, and its blaze;
and it shall encompass the earth and whosoever is thereupon.
18.
Thus hath the matter been decreed and whosoever is in the heavens or upon the earth could not withstand His command.
19.
And the Land of the Mystery (Adrianople) and what is beside it shall be changed, shall pass out of the hands of the Sultan of Turkey, and commotions shall appear, lamentations shall arise and corruptions shall become manifest on all sides, and matters shall be altered by reason of that which hath come upon the hearts from the hosts of the oppressors.
20.
The authority shall be changed, and to such an extent shall the matter become grievous that the sandheaps in the desolate hills shall lament and the trees in the mountains weep, and blood shall flow from all things, and thou shalt see the people in great disturbance.
21.
O Chief!
We have revealed Ourselves to thee once in Mt. Tina (near Baghdad), and once in Mt. Ranita, and also in this Blessed Spot; but thou didst not take any notice, become of that by reason of which thou didst follow thy lust and become one of the heedless.
22.
Look! And then remember when Mohammed came with manifest signs on the part of One Mighty and Wise.
23.
The people would have stoned Him in the public places and streets, and they denied the signs of God, thy Lord and the Lord of thy fathers who were there.
24.
And the learned denied Him; then those factions who followed them, and after them the kings of the earth, as thou hast heard in the stories of those who were aforetime.
25.
And of these was Kisra (the Sasanian king).
Unto him He sent a kind letter inviting him to God and forbidding him from polytheism; and verily, thy Lord hath knowledge of all things.
26.
Verily he made himself great against God, and tore up the letter,
because he followed his passion, the lust.
Is he not of the people of hell?
27.
Was Pharaoh able to hinder God by exercising his dominion,
when he relied on the earth and was of the disobedient?
28.
We have indeed manifested the Interlocutor (Moses),
from Pharaoh's house in spit of his will; verily, We were able to do this.
29.
And remember when Nimrod kindled the fire of polytheism, whereby he would burn the Friend of God (Abraham).
Verily, We calmed the fire by the truth and brought upon Nimrod manifest grief.
30.
Say:
Verily, the oppressor (King of Persia) slew the Beloved of the worlds (the Bab)
that he mighty thereby extinguish the light of God among His creatures
and hinder mankind from the pure water of life in the days of his Lord, the Mighty, the Kind.
31.
We have made the matter manifest in the country
and elevated His mention (the Bab's) among the unitarians.
32.
Say:
The Servant hath assuredly come to vivify the world
and bring to union whosoever is upon the surface of the earth.
33.
That which God willeth shall overcome and thou shalt see the earth as the garden of El-Abha;
thus hath it been written by the Pen of Command in an irrevocable Tablet.
34.
Leave the mention of the Chief;
then mention the Friend who became accustomed to the love of God
and separated Himself from those who associated other things with God and were lost.
35.
He rent asunder the veils in such wise that the people of paradise heard the rending thereof.
Glory be to God, the King, the Knower, the Wise.
Tablet to the Sultan of Turkey CHAPTER TWO
Divisions 36-65
TO THE SULTAN OF TURKEY
36.
O Dove!
Hear the voice of El-Abha in this night whereon the military officers were assembled against Us, while We were in great joy.
37.
O that Our blood might be shed on the surface of the earth in the way of God and that We might be cast on the ground,
for this is My desire and the desire of him who hath Me in view
and who hath ascended unto My kingdom, the Marvellous, the Most Wonderful.
38.
Know then, O servant,
that one day We found the friends of God confronted by transgressors.
39.
The troops beset all gates and prevented the servants of God from entrance and exit, and were of the oppressors.
40.
And the friends of God and His family were left without food in the first night.
41.
Thus did it befall those for whose sake was created the world and what is therein.
42.
Shame upon them, and upon those who command them to do evil!
43.
And God shall consume their lives with fire -- and verily, He is the fiercest of avengers.
44.
Men gathered around the house and the eyes of Islam and the Christians wept and the sound of wailing arose betwixt heaven and earth, because of that which the oppressors had wrought.
45.
Verily, We found the Assembly of the Son (Christians) more bitter in their weeping than those of other creeds, and therein are indeed signs to the thoughtful.
46.
And one from among the friends has sacrificed himself and cut his throat by his own hand from the love of God.
47.
This is the like of which We have not heard from former ages.
48.
This is what God hath set apart for this Manifestation as showing forth His Power, for, verily, He is the Mighty, the Powerful.
49.
And he whose throat was cut in Iraq (Baghdad), verily, he is the beloved of martyrs and their sultan.
50.
And that which appeared from him was the proof of God unto all creatures.
51.
The beloved of God are those in whom the Word of God taketh effect and who taste the sweetness of commemoration,
and upon whom the fragrance of union hath taken hold in such wise that they separate themselves from whosoever is upon the earth and advance to the Face [of God] with brilliant visages;
52.
and though they have committed that which God never permitted,
yet God pardoneth them as a favor on His part;
verily, He is the Pardoner, the Merciful.
53.
The attraction of the Most Powerful hath overpowered them in such wise that it seized from their hands the reins of option, until they ascended into the station of presence and disclosure, before God, the Precious, the Wise.
54.
Say:
the Servant hath left this world, but He put every tree and stone in charge of the trust which God shall bring forth with the truth.
55.
Thus the True One hath come and the matter hath been decreed on the part of the Designer, the Wise, whose commands the hosts of heaven and earth could not withstand, nor could all the kings and rulers withhold Him from that which He willeth.
56.
Say:
Calamities are as oil for this lamp and through them its light increaseth, were ye of those who know.
57.
Say:
All oppositions displayed by the oppressors are indeed as heralds to this matter and by such the appearance of God and His affair have been widely spread among the people of the world.
58.
Blessed are ye by reason of that whereby ye left your homes and travelled over the country for the love of God, your Lord, the Mighty, the Pre-existent, until ye came and entered into the Land of Mystery (Adrianople) on a day wherein the fire of oppression was kindling and the raven of separation was crying out.
59.
Ye are the participators in My calamities,
because ye were with us on a night wherein the hearts of the unitarians were disturbed.
60.
Ye entered the land in Our love, and ye left it by Our command.
61.
By God, it beseemeth the earth, through you, to make itself great against heaven!
62.
How precious is this great and exalted beauty!
63.
O ye birds of Eternity, ye were withheld from your nests in the Cause of the Lord, the Unconstrained.
64.
Verily, He will make for you lodgings under the wings of the grace of your Lord, the Merciful.
65.
Blessed are they who know.
Tablet to the Sultan of Turkey CHAPTER THREE
Divisions 66-100
TO THE SULTAN OF TURKEY
66.
O victim of Mine!
The Spirit is to thee and to him who rejoiceth by thee and from thee findeth My fragrance and heareth that by reason of which the hearts of the seekers are purified.
67.
Thank thou God for that through which thou hast reached the shore of the Most Great Sea and heard the cry of all particles, saying:
68.
"This is the Beloved of the World!
And the people of the world oppress Him and do not know Him whom they call upon at all times."
69.
Those who are heedless and who turned away from Him (the Bab) for the sake of whose Beloved they should sacrifice themselves, are in great loss.
70.
How much more then for His brilliant and shining perfection?
71.
Although thine heart would assuredly melt at separation from God, be patient, for thou hast with Him a great station.
72.
Rather, shalt thou stand before the Face, and We will speak to thee with the tongue of might and power, that which the ears of the sincere were withheld from hearing.
73.
Say:
Should He speak one word, verily it would be of greater sweetness than the words of all the people of the world.
74.
This is a Day unto which had Mohamet, the Prophet of God, attained, He would assuredly say:
"We have known Thee, O Desire of all the Apostles!"
75.
And had the Friend of God, Abraham, attained it, He would have placed His face upon the earth, humbling Himself, before God, saying:
"My heart is at peace, O God of whosoever is in earth and heaven.
76.
And Thou hast caused me to behold the kingdom of Thy Command and the dominion of Thy Might; and I bear witness that at Thy Manifestation the hearts of those who advance are at peace!"
77.
Had the Interlocutor (Moses) attained it, He would surely say:
"Praise be to Thee for that Thou hast shown Me Thy Beauty and hast made Me of those who commune with Thee."
78.
Reflect upon the people and their condition and that which cometh forth from their mouths and what their hands have wrought in this blessed, holy and wonderful Day.
79.
Verily, they who did not obey the Command but turned to Satan are of those who are cursed by all things and they are of the people of fire.
80.
He who heareth My voice will not be affect whatever by the voice of the people of the world; and he in whom the voice of aught that is beside Me taketh effect,
verily, he did not hear My voice; he is indeed deprived of My Kingdom and the empires of My greatness and might and is of those who lose.
81.
Grieve not because of that which hath befallen thee.
Verily thou hast forborne for the sake of My love what the majority of the servants have never borne; and thy Lord is the All-Knowing, the Informed.
82.
And He hath accompanied thee in the courts of law and heard that which hath flowed from the water of thy pen in commemoration of thy Lord, the Merciful.
Verily, this is naught but a manifest grace.
83.
And God shall raise up one among the kings who shall succor His saints, for He compasseth all things.
84.
And He shall put into the hearts of men the love of His saints and this is a decree on the part of the Mighty, the Beautiful.
85.
We ask God to make, through thy cry, the breasts of all the servants dilated with joy and to make thee the standard of guidance throughout the empire, and by thee to render the weak victorious.
86.
Thou shalt pay no attention to the grunts of the grunters, but leave them to thy Lord, the Pardoner, the Generous.
87.
Relate to My beloved the stories of the Servant, of that which Thou hast learned and heard; then deliver to them what We have delivered to thee; verily, thy God will strengthen thee at all times, and He is thy guard.
88.
The Supreme Assembly shall magnify thee and the family of God and His household, the leaves who go around the Tree, shall praise thee and remember thee with a marvellous remembrance.
89.
O Pen of Revelation!
Remind him whose letter hath come before the Face in this somber night and who travelled over the country until he arrived and entered the city for the purpose of seeking refuge under the protection of the mercy of his Lord, the Mighty, the Powerful,
-- in which city he spent the night, awaiting the grace of his Lord; and in the morning, by the command of God, he left the city, on which occasion the servant became sad;
90.
and God is a witness to all that I say, saying:
"Blessed thou art for that by reason of which thou hast received the wine of revelation from the hand of the Merciful in such wise as made thee deny thine own comfort, and because thou art of those who hasten to the region of Paradise, the day-spring of the signs of thy Lord, the Precious, the Peerless."
91.
What a victory it is to him who hath drunk the wine of knowledge from the Countenance of his Lord, and who drinketh again the pure sweetness of this wine!
92.
By God, through this wine will the unitarians soar to the heaven of greatness and glory, and imagination will be altered to reality.
93.
Grieve not because of that which hath befallen thee.
94.
Rely upon God, the Mighty, the Learned, the Wise;
and let the corners of the house be founded upon the Books of Revelation;
95.
then mention thy Lord and He will make you dispense with all the people of the world.
Verily, He chooseth whom He willeth and He is indeed the Beloved of the devout.
96.
By God, the Supreme Assembly seeth you and pointeth to you;
thus the grace of your Lord hath encompassed you.
97.
O would that the people knew that whereof they are neglectful in the Day of God, the Mighty, the Extolled!
98.
Give thanks unto God, inasmuch as He hath strengthened thee with the knowledge of Himself and caused thee to enter into His protection on a Day whereon the unbelievers encompassed the people of God and His saints and drove them forth from their houses with evident tyranny.
99.
And they desired to bring about a separation between us on the shore of the sea; and verily thy Lord is aware of that which is in the breasts of the unbelievers.
100.
Say:
Though ye cut off our limbs, the love of God will not depart from our hearts!
Verily, we were created for sacrifice; therefore we glory over the worms.
The Tablet of Unity (Law˙-i Itti˙ád)—A Provisional Translation
by Moojan Momen
The Tablet of Unity is a tablet of Bahá’u’lláh dealing with the subject of unity and describing various types of unity that may be attained.
It is usually considered that this tablet belongs to the ‘Akká period.1 The tablet is stated to have been addressed to Sayyid Asadu’lláh of Rasht, the fourth of five brothers known as Sádát-i Khams. If this attribution is correct, and it seems to be well supported in that it is given in several sources,2 this would place the tablet firmly in the ‘Akká period since the five brothers were only converted by ‘Alí Ashraf Láhíjání, known as ‘Andalíb, in Rasht in about 1296 (c. 1879).3
At first, it may appear confusing that there are several addresses to the “people of the Bayán” where one would expect, in a tablet of the ‘Akká period, the “people of Bahá” to be addressed. It must be remembered, however, that Sayyid Asadu’lláh of Rasht was particularly affected by Azali activities in Qazvin. Samandar has described in his narrative how, shortly after his conversion, Sayyid Asadu’lláh moved to Qazvin. Here, the Azalís discovered that he was a Bahá’í and attempted to shake his faith. One of them sent his son to be a servant in Sayyid Asadu’lláh’s house and thus obtained an entrance to the house. They then began to speak to Sayyid Asadu’lláh until they had caused severe doubts to arise in his mind. Samandar became aware of the situation and asked to be present on an occasion when the Azalís were at Sayyid Asadu’lláh’s house. Samandar then proceeded to answer them point by point from the text of the Bayán. As a consequence, Sayyid Asadu'lláh’s faith was restored.4
The five brothers were merchants and had obtained Russian protection. When Sayyid Asadu’lláh returned to Rasht, he was able, together with one of his brothers, to negotiate a contract with the hold-er of the Imperial concession for the surfaced road between Anzali and Tehran for the provision of trav-eller’s services along the route—rest-houses, food, accommodation, etc. As a result of this he became very rich.5
In this tablet, Bahá’u’lláh deals with six types of unity. The word used for type is “rutbah” in some places and “maqám” in others.
A. Unity of Religion. Bahá’u’lláh says that when the believers are united, this leads to the victory of the cause of God. Furthermore, he asserts that if all of the people in a country are united in religion, the government of that country need interfere very little in the social affairs of that country.
B. Unity of Words. Bahá’u’lláh appears to require that the Bahá’ís be united in their public position. In other words, the message is that they should be one in the message that they give. He states that what is said should be with wisdom and gives the example that he also uses in the Law˙-i Maqßúd of giving milk to babes. But ultimately, Bahá’u’lláh asserts that in this dispensation, it is deeds rather than words that will bring triumph to the Cause of God
C. Unity of Ritual Acts. Although it is tempting and possible to translate this as oneness of deeds or actions, it would appear, from the examples that he gives, that Bahá’u’lláh has the specific meaning of ritual acts in mind when he writes of itti˙ád-i a‘mál. He states that in Islam, different ways of doing the rituals, such as the obligatory prayer, have led to differences arising among the believers and ultimately to disunity.
D. Unity of Rank or Station. By this Bahá’u’lláh means that the Bahá’ís should regard themselves as all equal in rank. He states that it is the fact that some have regarded themselves superior to others that has led to the weakening and downfall of other religions. In particular, he condemns the religious leaders.
E. Unity of Wealth, and
F. Unity of Souls. Bahá’u’lláh considers these two unities together. He says that the mere sharing of what one has is not sufficient, one should prefer others over oneself. This is the way towards that unity of souls, which is the ultimate aim. A situation which Bahá’u’lláh characterises as being one where “all should gather around and cling to the Love of God and the Word of God.”
Issues Raised
A number of important issues are raised by this tablet, issues that are foundational to the Bahá’í Faith. It is of interest to see the way that the themes initiated by Bahá’u’lláh in this tablet were later developed by ‘Abdu’l-Bahá and Shoghi Effendi.
1. Unity as a value. The first issue raised is the question of the value assigned to unity. One of the dis-tinctive features of the Bahá’í religion is the fact that a higher value is placed on unity than on other val-ues and principles that have had great importance in religious and secular history. When one is wanting to make decisions and seeking guidance in the scriptures of a religion, either as an individual or as a community, one frequently finds oneself in a situation where one value leads one to contemplate one course of action, while a different value leads one to propose a different course of action. In such situ-ations, it is necessary to set one’s values in a hierarchy.
In this tablet, Bahá’u’lláh gives an evaluation of unity as a higher value than the freedom to speak one’s mind and put forth one’s view. This latter freedom is accorded the very highest position in the hierar-chy of values of the Western liberal Tradition. Thus in this tablet Bahá’u’lláh sets himself decisively apart from that Tradition. There are passages in the authoritative Bahá’í texts that assert the right of the indi-vidual to express his or her views, passages summarised by Shoghi Effendi thus:
Let us also remember that at the very root of the Cause lies the principle of the undoubted right of the individual to self-expression, his freedom to declare his conscience and set forth his views. (Shoghi Effendi, Bahá’í Administration, pp. 63–4)
In this tablet, however, Bahá’u’lláh appears to be saying that this right of the individual is a secondary right and should be subservient to the higher principle of the need to maintain unity in the communi-ty. In other words that one is free to express one’s view as long as it is in a situation and under circum-stances where the exercise of that right does not threaten the unity of the community. Otherwise one must exercise prudence (hikmat).6
We see this clearly set forth in this tablet but also in other tablets of Bahá’u’lláh. It is followed up by ‘Abdu’l-Bahá when he speaks of the fact that “If they agree upon a subject, even though it be wrong, it is better than to disagree and be in the right, for this difference will produce the demolition of the divine foundation.” (‘Abdu’l-Bahá, Bahá’í World Faith, pp. 411–412). From this principle in the writings of Bahá’u’lláh, from this idea of the need for unity in speech, we can also discern the roots of ‘Abdu’l-Bahá’s ruling that all Bahá’í writings should be subject to review as a temporary measure—this being again a matter of ensuring unity of speech in the community.
2. Station, Rank and Leadership of the Community. The second issue that is raised in this tablet is that of station and rank. In this tablet, perhaps more clearly than any other tablet, Bahá’u’lláh emphasises two interrelated teachings that are very distinctive to his religion. The first is the prohibition on any reli-gious professionals in the Bahá’í Faith. The second is absence of any ranking or stations in the Bahá’í community. In this tablet Bahá’u’lláh emphasises that every Bahá’í is to be regarded as being of equal rank to every other Bahá’í. More importantly, Bahá’u’lláh urges the individual Bahá’í not to consider himself or herself superior in any way to fellow-believers. No one should consider themselves to be “more learned, more favoured, more accomplished, more righteous or more exalted” than any other Bahá’í.
An extension of this teaching of the equality of rank of every Bahá’í is the prohibition that Bahá’u’lláh makes more clearly in other writings on any form of priesthood, monasticism, or other forms of reli-gious leadership. Rank and station inevitably lead to pride and arrogance, and this pride blinds one to the truth. Hence it is that the ulama of Iran have persecuted the followers of the religion of God. Shoghi
Effendi develops this theme when he writes that those who are elected to administer the affairs of the Bahá’í community should:
They should never be led to suppose that they are the central ornaments of the body of the Cause, intrinsically superior to others in capacity or merit, and sole promoters of its teachings and principles. They should approach their task with extreme humility, and endeavour by their open-mindedness, their high sense of justice and duty, their candour, their modesty, their entire devotion to the welfare and interests of the friends, the Cause, and humanity, to win not only the confidence and the genuine support and respect of those whom they should serve, but also their esteem and real affection. (Shoghi Effendi, Bahá’í Administration, p. 64)
3. The Covenant. The third issue that is touched upon tangentially in this tablet is that of the Covenant. Although the tablet does not refer directly to the issue of the Covenant, we can see how Bahá’u’lláh’s concern for unity would raise the question of what was to be the focal point of unity and loyalty in the new religion. Christianity was based around intellectual loyalty to theological and doctri-nal formulations, which were summarised in creeds. Islam was based around a more practical loyalty focussed on a way of life formulated around the Sharí‘ah. What was to be the basis of the unity of Bahá’u’lláh’s religion?
There is also the matter of the third type of unity that Bahá’u’lláh mentions—unity of ritual acts. If such a unity is to be achieved and yet the Bahá’í community is not to have the equivalent of priests or mujtahids that can rule on such matters, then the question of religious authority needs to be settled.
These questions were answered by Bahá’u’lláh through the establishment of the Covenant appointing ‘Abdu’l-Bahá as the focal point towards which all Bahá’ís should turn. Bahá’u’lláh saw this as the way of achieving the last unity that he described in this tablet—the unity of souls.
Text used: Ad`iyyah Óa¶rat-i Ma˙búb (original edition: Faraju’lláh al-Kurdí, Egypt, 76 B.E./1920; reprint Germany 1980), pp. 388–406. Text also to be found in Mihrábkhání, Khándán Sádát-i Khams, pp. 89–93 (calligraphy of Amanu’llah Muqin).
Notes
1-5?
6) This matter is expounded on at greater length is several other tablets, including the Law˙-i Óikmat, see Tablets of Bahá’u’lláh, p. 143
7) This tablet was addressed to Sayyid Asadu’lláh of Rasht, the fourth of five brothers known as Sádát-i Khams.
8) There are two ways of reading this sentence. One way would be to read this sentence as saying that, if the majority of a nation became Bahá’ís, then the Bahá’í teachings can be implemented by the government. The second way to read the sen-tence leads to the idea that once the people were following the path lain down by God, they would be able to steer their own path and would need little control and guidance from the center. If this second reading is correct, it was taken fur-ther by Shoghi Effendi when he laid down the principle that the Bahá’í community should, as far as possible operate in a decentralized manner. This principle has been put into effect by the Universal House of Justice as it has gradually devolved responsibility for the creation and execution of expansion plans from the international level to the national level and increasingly to the local level.
9) Qur’án 59:9 is identical except the last word is mufli˙ún (successful) in the Qur’án and fá’izún (those who have attained) in this text.
10) It is possible that the text here is corrupt since the usual expression is a gnat (dhabb) rather than a lizard (¶abb) in com-parison to an eagle.
11)
The Tablet of Unity CHAPTER ONE
Divisions 1-35
[Tablet of Union]
UNION
1.
He is God!
Exalted be He in Wisdom and Exposition!
2.
A letter has been received by this Wronged One from one of the Sayyids 7 who have turned towards God, have listened and responded to their Lord, the Compassionate, the All-Bountiful.
3.
All of them have been remembered in the presence of this Resplendent Beauty and I ask God to confirm them all in that which will cause them to be remembered for ever.
4.
Thou hast asked about unity. The first kind of unity is unity in religion.
5.
This unity has always been the cause of the victory of the Faith of God in every age and century. Togetherness is the mystic sword of God.
6.
For example, should a government see that most of the people of the country have rent asunder the veils and are turning towards the horizon of Divine revelation, it should remain silent and should listen to what is said. 8
7.
Each person who is attentive attains to the knowledge of God, except those who are utterly distant from the Mercy of God.
8.
They indeed are fully deserving of anger and vehement opposition.
9.
Such persons are, in any case, forbidden and barred.
10.
And another kind of unity is unity in speech.
11.
And this is very necessary.
12.
For example, consider that if two of the chosen ones of God should come to a town and should speak about the same matter and disagree, this would be the cause of disunity.
13.
It would cause them and those around them to be deprived and debarred from the bounties of unity which have been revealed by the Pen of the Lord of Being.
14.
That which aids the One True God has always been and is words (bayán), but in this most mighty dispensation, deeds and a goodly character are the hosts of the one True God and are responsible for the triumph of the Cause.
15.
If words are used to a due extent, they can be Divine mercy, but if they exceeds that, they become the cause of devastation.
16.
In our tablets, we have exhorted all with words within which is concealed the effect of milk, such that it may educate the children of the world and cause them to reach maturity.
17.
Words, in every station, have an evident state and a clear effect, and there emanates from them the fragrance of either good or evil.
18.
And in another respect unity in [ritual] acts in intended.
19.
For any difference in these is the cause of disunity.
20.
When this wronged one was being exiled from Zawrá (Baghdad) to Edirne, we entered a mosque, on the way, where we saw different forms of the obligatory prayer being performed.
21.
Although all were agreed on the words of the prayer, yet each was different from the other for some reason.
22.
If the people of the Qur’án had truly acted in accordance with what was revealed in the Qur’án, then every-one on earth would have attained to the honour of becoming a believer.
23.
But differences in [ritual] acts resulted in differences in the cause, and this weakened the Cause.
24.
One group prays with hands closed and another with hands open; one group gives greetings while saying the shahádah, while another says “as-salám.”
25.
And besides this, one group dances and says this is remembrance of God.
26.
We take refuge in God! God is sanctified and detached from any such remembrance.
27.
The Holy Law (Sharí‘ah) of the Messenger of God may be likened to an ocean from which innumerable gulfs branch out.
28.
And this is the cause of the weakness of the Sharí‘ah of God among the peoples.
29.
Until now no one, not kings nor subjects nor the indigent have understood the reason for this, nor have they appreciated how to regain that power that has vanished and the learning that has fallen away.
30.
Thus one gulf is Shí‘a, one gulf is Sunni, one Shaykhi, another Shah Ni‘matulláhí, one Naqshbandi, another Malámatí, one Jalálí, another Rifá‘í, and yet another Khárábátí.
31.
Thus are multiplied the innu-merable pathways to hell.
32.
Thus do the stones weep and the Pen of the All-High laments.
33.
Seest thou what has befallen a Sharí‘ah whose light illumined the world and whose fire, that is to say the fire of its love, was the guide of its peoples.
34.
Well is it with those who ponder upon these matters and inves-tigate then and are fair in their judgement.
35.
Thus did this difference in rituals become the cause of the shaking of the foundations of the Cause of God.
The Tablet of Unity CHAPTER TWO
Divisions 36-70
UNION
36.
O people of the Bayán!
Listen to the call of this Wronged One.
37.
Do not afflict yourselves with the like of what has happened to previous religions.
38.
Verily doth He reveal the evidence and make clear the straight path.
39.
Beware of disputing about what has been revealed from the heaven of the Will of Thy Lord, the All-Powerful, the Almighty.
40.
By the Eternal God!
If a single person could be seen who spoke the truth or an upright person could be found, this servant would not have spoken a word
—in other words the One True God would not have delivered him over to this people, that is to say the people of the Bayán.
41.
Let those possessed of insight take warning!
42.
Purify and sanctify your hearts and your inner beings with the living waters that flow forth from the pen of the All-Merciful.
43.
And busy yourselves with assisting the Cause with the hosts of good deeds, a pleasing character, and holy words.
44.
Such is the advice of the One True God, exalted be His Majesty, which hath flowed forth from Pen of the All-High and been revealed in tablets.
45.
Another type is the unity of rank or station.
46.
This results in the rising up of the Cause and its elevation among the peoples.
47.
But if ranking and preference of one over another comes into its midst, the world falls into ruin and desolation may be witnessed.
48.
Those souls who have drunk from the sea of the utterance of the All-Merciful and are turning towards the All-High Horizon should see themselves as being of one rank and one station.
49.
Should this injunction be firmly established and be realised through the power and might of God, the world would be seen as the Abhá paradise.
50.
Verily human beings are exalted, as can be found in every Divine scripture; but to consider oneself as more learned, more favoured, more accomplished, more righteous or more exalted is a mighty error and sin.
51.
Well is it with those souls who are adorned with the ornament of this unity and are accepted before God. Look at the ‘ulamá of Iran.
52.
If they had not considered themselves the most exalted and most accomplished of all beings, they would not have caused those wretched followers of theirs to curse and blaspheme against the Desire of the Worlds.
53.
All humanity is dismayed, nay the entire world is bewildered, at these false and neglectful souls.
54.
The fire of pride and vainglory has burnt them all, but they are not aware of it and do not understand.
55.
They have not drunk a drop of the ocean of knowledge and understanding.
56.
Woe unto them and unto what their tongues have uttered and unto what their hands have wrought on the day of retribution and on this day when the people have arisen for the Lord of the Worlds.
57.
If the Pen of the All-High were to wish to describe the types of unity in every way and in every affair completely, it would be occupied for years.
58.
Another example is the unity of souls and of wealth and with this example we will end our discourse on unity as a command from us, and We are the All-Powerful, the Unconstrained.
59.
This unity is a unity which is the source of joy, happiness and delight, were they to know and understand.
60.
Let the neglectful clerics not ask:
“To whom does this apply?”
It applies to all.
61.
From this unity beneficence arises.
62.
And this beneficence has been and is beloved in all of the holy books of the past and future.
63.
This beneficence is in terms of wealth, not anything either more or less than this.
64.
“And they prefer [others] over themselves, even though poverty become their lot.
65.
And they who are saved from the avarice of their own souls,
verily, those are the ones who have attained unto Thee. 9 Qurán 59:9
66.
This station goes beyond just equality.
67.
Equality is where a human being does not debar his fellow crea-tures from that which the One True God, exalted be His Glory, hast graciously given him.
68.
He himself doth live at ease and he doth cause those like himself to live at ease.
69.
Such a station is indeed well loved since all will thus partake of ease and receive their share of the ocean of grace.
70.
But those that prefer others over themselves have a station that, in truth, is above this station, as has already been men-tioned and what the All-Merciful has revealed in the Qur’án is proof and evidence of this.
The Tablet of Unity CHAPTER THREE
Divisions 71-100
UNION
71.
O people of God!
The most exalted Pen doth weep unto itself over what hath occurred in this contingent world.
72
Matters have reached such a pass that a stagnant pool claims to be the ocean and a lizard doth claim to be an eagle. 10
73.
What hath occurred?
What smoke hath encompassed the world?
74.
Hath not the fragrance of this revelation been diffused and distinguished itself from aught else?
75.
Can the straight path be discerned from the pathways of evil?
No!
By my life!
76.
The truth with all of its attributes and actions is and always has been distinguishable from aught else and those who are possessed of insight have not and will not be mistaken over this.
77.
The meaning of the unity of souls is that all should gather around and cling to the Love of God and the Word of God.
78.
Anyone possessed of wisdom and insight will affirm the truth of that which hath flowed forth from the most exalted Pen.
79.
These unities that We have mentioned are each an army among the hosts of God, a part of the party of God, and a command that is part of the Decree of God.
80.
The unity of souls, from the begin-ning of creation until now, hath been and shall be that which doth assist and bring victory to the Truth
— that is to say that unity that is established according to the Decree of God and His Law.
In this station, unity does not exceed this degree.
81.
Therefore, take heed, O people of insight!
The most exalted Pen, at this moment, doth exhort Its chosen ones, one and all, to unity and harmony that, through this, may be manifested the Decree of God, the Help-in-Peril, the Self-Subsistent.
82.
Similarly with wisdom;
some of the friends of God have not observed wisdom and have neglected its importance.
In some lands they have become the cause of upheaval.
83.
Listen to the call of this Wronged One and act according to what has been revealed in the tablets.
84.
For as long as thou hast not found a listener, do not open thy mouth.
And if thou dost not see a good and blessed soil, do not deposit the seed of wisdom.
85.
The word of God should only be cast when the ear and the insight is ready to receive it and similarly the soil (of the heart).
86.
Some have, at times, spoken words that damage the root of the tree.
87.
Say:
O people!
Follow God and do not be of those who do evil.
Fear God and do not be of those who are ignorant!
88.
Barren ground is not suitable for growing vegetation and the ear of infidelity is not worthy of hearing word of the Unity of God.
89.
O People of God!
From the most exalted Pen hath flowed forth that which is the cause of the life of the world.
90.
Everyone must meditate upon God and in particular upon the Unity of God.
91.
Let it not be that, like unto the peoples before you who spoke the words but remained bereft of their meaning, being worshippers of names and devotees of idols.
92.
Despite this, they accounted themselves as being among the upholders of the Unity of God and among the people of certitude.
93.
The One True God hath decreed that what was hidden of the actions and rewards of these people on the day of return should be revealed; that their elevation, their rank, their station and the extent of their belief in the Oneness of God should all become clear and manifest to the people of the world.
94.
O my name!
Convey to the friends of God the greetings of this Wronged One and counsel them according to what God hath exhorted in scriptures and tablets.
95.
Well is it with those who have emigrated in the path of God until they entered this most mighty Prison.
96.
They have accepted all for the sake of God and have turned themselves toward God.
97.
Their reward is with Him who hath formed them and created them, hath provided for them, assisted them, taught them and hath caused them to speak forth in mention and praise of Him.
Verily, He hast power over all things.
98.
May the glory shining forth from the Horizon of the heaven of My Mercy be upon them whom God hath enabled to act in accor-dance with that which hath been revealed in His firm and unshakable Book.
99.
Praise be to God, the Lord of the Worlds!
We ask Him, exalted be He, at the end of this tablet, to confirm them, assist them and reinforce them with the hosts of the Unseen and of the seen and to give them victory in His Cause.
100.
Verily, He is Powerful to do what He willeth
and in His grasp are the reins of all things.
There is none other God but He,
the One, the Mighty, the All-Informed.
Translated provisionally by M. Momen
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