Letter concerning the Tablet of the Divine Test 9 страница
Translated by S. Lambden
Second Tablet to Salman CHAPTER ONE
Divisions 1-40
Shiek Salman of Hindiyan
(Solomon)
SECOND TABLET TO SALMAN
1.
He is God, exalted be His Elevated Modes of Being.
2.
O Salmán!
In all circumstances be enpowered by the [True Lord God One]
and be thou content with the divine pronouncements.
3.
Be ye aware that this Youth [is ]
Translated by S. Lambden
4.
O Salmán!
The door of the knowledge of the Ancient Being hath ever been,
and will continue for ever to be, closed in the face of men.
5.
No man's understanding shall ever gain access unto His holy court.
6.
As a token of His mercy, however, and as a proof of His loving-kindness,
He hath manifested unto men the Day Stars of His divine guidance,
that are the Symbols of His divine unity,
7.
and hath ordained the knowledge of these sanctified Beings
to be identical with the knowledge of His Being.
8.
Whoso recognizeth them hath recognized God.
9.
Whoso hearkeneth to their call, hath hearkened to the Voice of God,
and whoso testifieth to the truth of their Revelation, hath testified to the truth of God Himself.
10.
Whoso turneth away from them, hath turned away from God,
and whoso disbelieveth in them, hath disbelieved in God.
11.
Every one of them is the Way of God that connecteth this world with the realms above,
and the Standard of His Truth unto every one in the kingdoms of earth and heaven.
12.
They are the Manifestations of God amidst men,
yea the evidences of His Truth, and the signs of His glory.
Gleanings 21
13.
O Salmán!
All that the sages and mystics have said or written
have never exceeded, nor can they ever hope to exceed,
the limitations to which man’s finite mind hath been strictly subjected.
14.
To whatever heights the mind of the most exalted of men may soar,
however great the depths which the detached and understanding heart can penetrate,
15.
the human mind and heart can never transcend that which is the creature of their own conceptions
and the product of their own thoughts.
16.
The meditations of the profoundest thinker,
the devotions of the holiest of saints,
the highest expressions of praise from either human pen or tongue,
are merely a reflection of that which hath been created within themselves,
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through the revelation of the Lord, their God.
17.
Whoever pondereth this truth in his heart will readily admit
that there are certain limits which no human being can possibly transgress.
18.
Every attempt which, from the beginning that hath no beginning,
hath been made to visualize and know God is limited by the exigencies of His own creation
19.
—a creation which He, through the operation of His will
and for the purposes of no other person except for His will,
hath called into being.
20.
Immeasurably exalted is He above the strivings of human mind to grasp His Essence,
or of human tongue to describe His mystery.
21.
No tie of direct intercourse can ever bind Him to the things He hath created,
nor can the most abstruse and most remote allusions of His creatures do justice to His being.
22.
Through His world-pervading Will He hath brought into being all created things.
23.
He is and hath ever been veiled in the ancient eternity of His own exalted and indivisible Essence,
and will everlastingly continue to remain concealed in His inaccessible majesty and glory.
24.
All that is in heaven and all that is in the earth have come to exist at His bidding,
and by His Will all have stepped out of utter nothingness into the realm of being.
25.
How can, therefore, the creature which the Word of God hath fashioned
comprehend the nature of Him Who is the Ancient of Days?
Gleanings 148
26.
Warn, O Salmán,
the beloved of the one true God, not to view with too critical an eye the sayings and writings of men.
27.
Let them rather approach such sayings and writings in a spirit of open-mindedness and loving sympathy.
28.
Those men, however, who, in this Day, have been led to assail, in their inflammatory writings, the tenets of the Cause of God, are to be treated differently.
29.
It is incumbent upon all men, each according to his ability,
to refute the arguments of those that have attacked the Faith of God.
30.
Thus hath it been decreed by Him Who is the All-Powerful, the Almighty.
31.
He that wisheth to promote the Cause of the one true God,
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let him promote it through his pen and tongue, rather than have recourse to sword or violence.
32.
We have, on a previous occasion, revealed this injunction,
and We now confirm it, if ye be of them that comprehend.
33.
By the righteousness of Him Who, in this Day, crieth within the inmost heart of all created things,
“God, there is none other God besides Me!”
34.
If any man were to arise to defend, in his writings,
the Cause of God against its assailants,
that man, however inconsiderable his share,
shall be so honored in the world to come that the Concourse on high would envy his glory.
35.
No pen can depict the loftiness of his station,
neither can any tongue describe its splendor.
36.
For whosoever standeth firm and steadfast in this holy, this glorious, and exalted revelation,
that power shall be given him as to enable him to face and withstand
all that is in heaven and on earth.
Of this, God is indeed a witness.
37.
O ye beloved of God!
Repose not yourselves on your couches,
nay bestir yourselves as soon as ye recognize your Lord, the Creator,
and hear of the things which have befallen Him, and hasten to His assistance.
38.
Unloose your tongues, and proclaim unceasingly His Cause.
39.
This shall be better for you than all the treasures of the past and of the future,
if ye be of them that comprehend this truth.
Gleanings 154
40.
And may the Glory be upon thee, O Salman!
and upon them that do not [ ].
MAM 159-60
Commentary on Qurān 36:14
"And We strenghtened [the two of] them with a third"
Translated by S. Lambden
Translating in progress
QURAN 36:14
1.
In the Name of God,
the Most Creative, the Most Inaccessible,
the Most Holy, the Most Glorious.
[ ]
[7].
"Whereupon the Tongue of God cried out in all things,
[8].
"I, verily, am the One Who Liveth in this Horizon which hath, in very truth, appeared.
[9].
In the Supreme Concourse was he named with the Name of "Exalted One" (Ali), the Transcendent.
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[10].
Then, in the cities of Names with the name of the One Resplendent, All-Glorious. (Baha-ullah)
[11].
Then [also] among the concourse of things originated with this Name [Ḥusayn]
by virtue of which the [eschatological] tumult hath been raised up.
.
Tablet of Qā'im (messianic Ariser) and Qayyūm (deity Independent) CHAPTER ONE
Divisions 1-32
Baha'-ullah explains the words Qāim and Qayyūm in numerological terms relative to the time of his advent after the Bāb's declaration in 1844 (1260).
"Rise up O people! for the victory of God.
The Qayyūm (Bahā-allāh) hath assuredly come unto you
about whom the Qā'im (the Bāb) gave glad-tidings...
Bahā'-ullāh in the Tablet of Iqtidarat, 99
QA'IM AND QAYYUM
1.
"As for what thou hast asked about the difference between al Qā’im and al Qayyum,
2.
Know that the difference between these two names
is just as thou observe between al A`ẓam ("the most great") and al `Aẓīm ("the great").
3.
And this is what My Beloved One (the Bāb) indicated aforetime.
4.
We have mentioned it in the Tablet of Badi
and naught was intended by this
except that the people would be informed of the fact that
He [the promised one] to be made manifest is to be one greater (a`ẓam) than
what hath [previously] appeared [as the religion of the Bab or the Bāb].
5.
And He, the Qayyūm, is superior to the Qā’im.
6.
This certainly is the truth unto which testifieth the tongue of the All Merciful [God]
in the heaven of the Bayān. [the Explaination]
7.
Know! then be capable of being detatched through Him from all the worlds.
8.
Wherefore doth the Qāim call out from the right-side of the heavenly Throne and proclaim,
9.
`O Concourse of the Bayān!
By God! This is assuredly the Qayyūm.
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10.
He hath come unto you with manifest sovereignty.
11.
And this is certainly that "Most Great One"
before whose Visage (Face) eveyone most great and greatprostrates.
12.
Then appropriate not the Greatest Name
lest ye manifest arrogance before the Manifestations of His Sovereignty.
13.
And never attempt to gain ascendency over the Qayyūm
except for the sake of his [humble] denial in His Court.
14.
Say:
`O People! (qawm)
This is certainly the Qayyūm.
15.
He, verily, is situated beneath your [ ]
16.
So know thou that the numerical difference [between al-Qā’im and al Qayyūm] is 14,
and this amounts to the number of al bahā' (= 14)
when the hamza is reckoned as six (B =2 + H = 5 + A = 1 + ' = 6 Total = 14)
for its form is that of a six in the alphabetical mode.
17.
And if thou recite "al Qā’im" and find that the difference (from Qayyūm) is five (5) then this indicates [the letter] al hā' (abjad = 5) within [the word] al Bahā'.
18.
And relative to this station (`in this manner') does al Qayyūm rise up
upon the Throne of His name al Qā’im
just as the letter hā' (= 5) riseth up above [the letter] wāw (= 6).
19.
And on one [another] level the [letter] hamza of Qā’im amounts to 6
according to the alphabetical computation it yields the difference which is 9.
20.
And furthermore, it is this Name (= bahā' = 9 or 14).
21.
And through this six He --exalted be His sovereignty-- intended the theophany of the nine.
22.
On this level, thou shalt see no difference in the appearance of the two names.(Qāim and Qayyūm)
23.
By My Life! This difference is a sign of My Greatness
for such as do circumambulate the heaven of Bahā'!
24.
This do We demonstrate for thee in concrete terms.
25.
The inward reality of the significance of His position as the Qayyūm
is that the name al-Qayyūm surpasseth Qā’im in being more elevated
though counted among the maintainers.
Persian
26.
Know thou that the intention of the Primal Point regarding the [numerical] difference
between al-Qā’im and al-Qayyūm and [between] A`ẓam and `Aẓīm
was the Grandeur (`most-greatness') of the forthcoming theophany.
27.
Regarding the greatness and the position of the Qayyūm
of the eschatological [latter] theophany above the Qā’im
and the difference between the "most great" and the "great",
it relates to the number of the theophany which is nine.
28.
And this Grandeur and Qayyūm-hood is manifest and evident in this theophany
and whatsoever was made manifest on His part.
29.
For example, the intention of Qayyūm is the theophany of nine
and He is made manifest with the name of Bahā'.
30.
And the magnitude of that Grandeur is evidenced by the letters.
31.
On one level the hamza of Bahā' is calculated as six and that of Qā’im as one.
32.
So ponder ye upon this, for this to be signs for the mystic knowers" Mā'ida, 4:174
Translated by S. Lambden
Translation in progress
In one of his Persian Tablets Bahā’-Allāh responds to a question about the difference in meaning between al-Qā’im (the Ariser) and al-Qayyūm (the Deity Self-Subsisting) both of which terms are frequently used within messianic and theophanological senses in the Persian and Arabic Babi and Baha;i sacred writings. Portion of this Tablet are cited in Ishraq Khavari (ed.) Mā'idih-yi asmani 4:174 and Fadil-i Mazandarani, Athar 4:530-1 but printed in full in Iqtidarāt wa chand lawḥ-i dīgār ḥaḍrat-i Bahā’-Allāh (Magnificenes and select other Tablets of of His Holiness Bahā’-Allāh) which was printed about 8 months after the passing of Bahā’-Allāh in 1892 CE on the 13th Rajab 1310 which corresponds to the January 31st 1893.
The text is found in the following works :
12) Iqtidarāt wa chand lawḥ-i dīgār ḥaḍrat-i Bahā’-Allāh (Magnificenes and select other Tablets of of His Holiness Bahā’-Allāh), pp.
13) Ishraq Khavari (ed.) Mā'idih-yi asmani 4:174
14) Fadil-i Mazandarani, Asrar al-athar 4:530-1
In this passage Bahā’-ullāh seems to be saying that the Bāb's references to the difference between al-Qā’im and al-qayyūm ultimately indicate the number nine which has messianic and chronological import. It indicates his personal theophany as Bahā' the abjad numerical value of which is nine. It was also in the year nine (1269/1852-3) that his call took place or the messianic kull al-khayr ("all good") was realized. The abjad value of Qā’im is 142 (hamza = 1) but counting hamza as 6 it is 147 (Q = 100 + A=1 + ' = 1 [6] + M = 40> total = 142 or 147]) which is numerically 14 or 9 less than that of qayyūm (Q = 100+Y= 10+W =6+ M=40> total= 156). Hamza is normally alocated an abjad value of one but as it resembles one of the shapes of the number six it may be taken as abjad numerical value six. [22]
Tablet to Abd al-Razzāq al-Kashānī CHAPTER ONE
Divisions 1-30
ABD AL-RAZZĀQ AL-KASHĀNĪ
1.
2.
3.
4.
And now regarding thy question,
“How is it that no records are to be found concerning the prophets that have preceded Adam,
the Father of Mankind,
or of the kings that lived in the days of those prophets?”
5.
Know thou that the absence of any reference to them
is no proof that they did not actually exist.
6.
That no records concerning them are now available,
should be attributed to their extreme remoteness,
as well as to the vast changes which the earth hath undergone since their time.
7.
Moreover such forms and modes of writing as are now current amongst men
were unknown to the generations that were before Adam.
8.
There was even a time when men were wholly ignorant of the art of writing,
and had adopted a system entirely different from the one which they now use.
9.
For a proper explaination of this, an elaborate explanation would be required.
10.
Consider the differences that have arisen since the days of Adam.
11.
The divers and widely-known languages now spoken by the peoples of the earth were originally unknown, as were the varied rules and customs now prevailing amongst them.
12.
The people of those times spoke a language different from those now known.
13.
Diversities of language arose in a later age, in a land known as Babel.
14.
It was given the name Babel,
because the term signifieth “the place where the confusion of tongues arose.”
15.
Subsequently Syriac became prominent among the existing languages.
16.
The Sacred Scriptures of former times were revealed in that tongue.
17.
Later, Abraham, the Friend of God, appeared
and shed upon the world the light of Divine Revelation.
18.
The language He spoke while He crossed the Jordan became known as Hebrew (Ibrání),
which meaneth “the language of the crossing.”
19.
The Books of God and the Sacred Scriptures were then revealed in that tongue,
and not until after a considerable lapse of time did Arabic become the language of Revelation.
20.
Witness, therefore, how numerous and far-reaching
have been the changes in language, speech, and writing since the days of Adam.
21.
How much greater must have been the changes before Him!
22.
Our purpose in revealing these words is to show that the [great] true God hath,
in His all-highest and transcendent station,
ever been, and will everlastingly continue to be,
exalted above the praise and conception of all else except Him.
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