HE WHO KNOWETH HIS BEING HATH KNOWN HIS LORD GOD 10 страница
82.
Should a Christian, in accordance with religious law and ordinance, owe a jar of wine and a piece of pork to a debtor, and later on both should become Muslims,
83.
what course should the deputies of the sacred law follow in order to redress the right of the wronged and requite the overdue debt owed to him?
84.
For in Islām, wine and pork are unlawful and have no value,
and will yield no benefit to the one to whom they are due.
85.
You have no recourse except to say:
either they should compensate the creditor with goods that are lawful in Islām,
or they should award him its monetary value in conformity with what legal experts consider equitable and fair.
86.
Similar judgments in some legal cases are mentioned and recorded in the books of the jurists.
87.
Should I desire it, I could unfold for you many more analogies, both common and abstruse.
88.
Through the power of God and His might, I am able to do this.
89.
But I refrain from this lest our discourse become protracted and cause you to become weary and inattentive.
90.
Thus, I conclude this discourse and give praise to God, who has guided us to recognize His Most Great Name and has acquainted us with that whereof the peoples of the world are unaware.
Translated by K. Brown
1
2
Probably a reference to the prophet Muḥammad, though possibly to the Bāb. According to Armin Eshraghi, this type of ambiguity can often be observed in Bahāʾuʾllāh’s writings and is generally done on purpose.
3 Armin Eshraghi explains that Bahāʾuʾllāh is here applying conventions of modesty expected in Persian letter writing: that the addressee has thought of the unworthy writer, namely, Bahāʾuʾllāh, is a great blessing and a token of his goodwill.
4 According to common Muslim belief, after bodily death the human soul resides in an intermediate world before the event of the Great Resurrection. Shaykh Aḥmad describes the Great Resurrection as the moment souls are summoned to appear before God in celestial archetypal bodies by the second blast of the archangel Seraphiel’s trumpet, after which they receive God’s judgment and obtain their just due, whether this be reward or punishment.
(See H. Corbin, Spiritual Body and Celestial Earth, pp. 191-195.) The Islamic principle of ḥaqq al-nās (the right of the people) asserts that in the next world souls will receive compensation for the debts owed to them.
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7 Qurʾān 6:139. The verb translated here as “requite” (jazā) has the double implied meaning of “to reward” or “to punish”, depending on whether the deed being requited is good or bad. The context of this passage makes it clear that God, in this case, is saying He will punish these people for their wrongdoings (= shameful acquired attributes) and for their false assertions. The term waṣf, as a synonym for ṣifa, means “attribute,” “characteristic,” “trait,” or “property”). It also has the meaning of “description,” “depiction,” “representation,” etc., as well as “attribution” and “ascription,”, so the verse in question could also be translated “He will requite them for their [false] attribution,” as some Qurʾān translators have done.
8 Qurʾān 14:51.
9 From an authentic ḥadīth of the Prophet narrated by Jābir Ibn Abd Allāh, al-Ṭabarānī, al-Muʿjam al-awsaṭ, p. 938.
10 See Qurʾān 12:4–5 and 12:36 ff.
11 Qurʾān 12:4.
12 Literally, “low hanging bunches of grapes,” a Qurʾanic image of Paradise, see sūras 69:23, 76:14.
13 The trees of Zaqqūm and Ẓarīʿ, the fruits of which are said to be more bitter than aloe, more fetid than carrion,and hotter than fire, which are the food of the inmates of hell.
Tablet to Mánikchí Sáhib CHAPTER ONE
Divisions 1-25
[Tablet of the Fruits of the Same Tree]
A noteworthy tablet written in response to a 1870s letter of questions from a Parsi envoy of the Zoroastrian community in India, a man who had met with Baha-ullah in Bagdad in 1854 and became his friend. It is the first occasion where Baha-ullah gives expression to the now-famous anthem: "Ye are the fruits of one tree, and the leaves of one branch." [or, Ye are the fruits of the same tree, and the leaves of the same branch] Therefore ihe tablet could be named accordingly.
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The document is one of only a few times that Baha-ulllah wrote in the pure Perisan dialect. It also is the basis for doctrines that he elaborates upon in later letters of teaching.
The recepient's name is actually Manikji Limji Hataria. In Hindi, the suffix ‘ji' is appended to names and titles of venerated persons as a sign of respect and endearment, the closest English rendering being ‘dear.' Also, it is customary in India to use ‘Sahib' as a formal designation or title of a respected personage, somewhat equivalent to ‘Excellency' in English.
[FRUITS OF THE SAME TREE]
1.
In the Name of the Incomparable Lord!
2.
Praise be unto Him, the Eternal Seer,
who through a dewdrop of the ocean of His generosity
raised up the firmament of existence, begemmed it with the stars of knowledge,
and summoned mankind to the court of perception and understanding!
3.
This dewdrop, which is the Primal Word of the Almighty,
is at times called 'the Water of Life',
for it quickens the lifeless souls in the desert of ignorance
4.
and at other times it is known as 'the First Rays'.
5.
When this radiance shone forth from the Sun of Wisdom,
the Primary Movement was made manifest through the bounty of the Incomparable, the Wise One.
6.
He is the Knower, the Merciful!
7.
He is sanctified above every statement and attribute!
8.
The seen and the unseen fail to attain a measure of His understanding.
9.
The world of being and everything therein bears witness to this Utterance.
10.
Thus it is established, that the First Bestowal of the Almighty is speech,
and its acceptance by Him is conditioned upon wisdom.
11.
It is the First Instructor in the School of Existence
and the Primal Emanation of God.
12.
All that is visible is only through the radiance of its Light,
and all that is revealed is through the appearance of its Knowledge.
13.
All names originate from His Name,
and the start and end of all affairs are in His Hand.
14.
Your letter reached this Captive of the world in this prison.
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15.
It brought happiness, increased friendship,
and renewed the remembrance of former times.
16.
Praise be unto the Possessor of the Universe for permitting our meeting in the land of Arabia.
17.
We met, we conversed, and we listened.
18.
It is hoped that forgetfulness shall not follow that encounter,
that the passage of time shall not erase its remembrance from the heart
19.
and that from what was sown shall sprout the flora of friendship,
verdant, luxuriant and imperishable.
20.
You have asked about Divine Names.
21.
The All-Knowing Physician hath His finger on the pulse of mankind.
22.
He perceiveth the disease,
and prescribeth, in His unerring wisdom, the remedy.
23.
Every age hath its own problem, and every soul its particular aspiration.
24.
The remedy the world needeth in its present-day afflictions
can never be the same as that which a subsequent age may require.
25.
Be anxiously concerned with the needs of the age ye live in,
and center your deliberations on its exigencies[problems] and requirements.
Tablet to Mánikchí Sáhib CHAPTER TWO
Divisions 26-60
[FRUITS OF THE SAME TREE]
26.
We can well perceive how the whole human race is encompassed
with great, with incalculable afflictions.
27.
We see it languishing on its bed of sickness, sore-tried and disillusioned.
28.
They that are intoxicated by self-conceit have interposed themselves between it
and the Divine and infallible Physician.
29.
Witness how they have entangled all men, themselves included,
in the mesh of their devices.
30.
They can neither discover the cause of the disease,
nor have they any knowledge of the remedy.
31.
They have conceived the straight to be crooked,
and have imagined their friend an enemy.
32.
Incline your ears to the sweet melody of this Prisoner.
33.
Arise, and lift up your voices,
that haply they that are fast asleep may be awakened.
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34.
Say:
O ye who are as dead!
The Hand of Divine bounty profereth unto you the Water of Life.
35.
Hasten and drink your fill.
36.
Whoso hath been re-born in this Day, shall never die;
whoso remainteth dead, shall never live.
37.
You have written regarding languages:
38.
Arabic and Persian are both good,
for that which one desires of a language is to attain insight into the discourse of the narrator
and this can be obtained from either tongue.
39.
However, because in this day the Sun of Wisdom shines forth from the horizon of Persia
this language is all the more praiseworthy.
40.
O friend!
When the Primal Word appeared in these latter days,
a number of the heavenly souls heard the Melody of the Beloved and hastened toward it,
41.
while others, finding the deeds of some at odds with their words,
stayed far and were deprived from the radiance of the Sun of Knowledge.
43.
Say,
O ye sons of earth!
Thy Lord, the Pure One, proclaims:
44.
In this glorious Day whatever will purge you from corruption
and will lead you towards peace and composure, is indeed the Straight Path.
45.
Purity from the stains of desire
means detachment from all things that occasion loss and decrese human nobility,
46.
which in turn comes about when one favors his own words and deeds,
notwithstanding their merit.
47.
Serenity is attained when one becomes the well-wisher of all who are on earth.
48.
He who is informed will readily testify
that if all the peoples of the earth were to attain to these Heavenly Utterances
they would by no means be prevented from the Ocean of Divine Generosity.
49.
The heaven of righteousness has no Star,
and shall not have any, brighter than this.
50.
The first Utterance of the Wise One is this:
51.
O ye sons of earth!
Turn away from the darkness of alienation and seek the radiance of the Sun of Unity.
52.
This is that which shall benefit the people of the world more than aught else.
53.
O friend!
The Tree of Utterance has no better a Blossom
and the Ocean of Wisdom has no brighter a Pearl than this.
54.
O ye sons of wisdom!
Flimsy as it may be,
the eyelid yet prevents the eye from seeing the world and all that is therein.
55.
Consider then what would result when the curtain of greed veils the vision of the heart.
56.
Say,
O people!
The darkness of greed and envy obscures the light of the soul
even as clouds eclipse the radiance of the sun.
57.
He who listens with the ear of intelligence to this Utterance
shall unfurl the wings of freedom
and soar with great ease toward the heaven of understanding.
58.
When the world was environed with darkness,
the Sea of Generosity was set in motion and Divine Illumination made visible the deeds.
59.
This is that same illumination foretold in the heavenly books.
60.
Should the Almighty desire it,
He will sanctify the hearts with pure speech
and shine the Light of the Sun of Unity upon the souls and thereby regenerate the world.
Tablet to Mánikchí Sáhib CHAPTER THREE
Divisions 61-90
[FRUITS OF THE SAME TREE]
61.
O people!
Words must be demonstrated through deeds, for the latter is the true witness of the former.
62.
Words alone shall not quench the thirsty nor unlock the doors of sight to the blind.
63.
The Heavenly Wise One proclaims:
A harsh word is like unto a sword, while gentle speech like unto milk.
64.
In this manner will the children of the world attain to knowledge and improve their lot.
65.
The Tongue of Wisdom proclaimeth:
He that hath Me not is bereft of all things.
66.
Turn ye away from all that is on earth and seek none else but Me.
67.
I am the Sun of Wisdom and the Ocean of Knowledge.
68.
I cheer the faint and revive the dead.
69.
I am the guiding Light that illumineth the way.
69.
I am the royal Falcon on the arm of the Almighty.
70.
I unfold the drooping wings of every broken bird and start it on its flight.
71.
The Peerless Friend says:
The path of freedom has been opened!
Hasten ye!
72.
The Fount of Knowledge is gushing!
Drink ye!
73.
Say
O friends!
The tabernacle of unity hath been raised; regard ye not one another as strangers.
74.
Ye are the fruits of one tree, and the leaves of one branch. [or, the same]
75.
Truly I say:
Whatsoever decreases ignorance and increases knowledge
has been and shall be pleasing to the Creator.
76.
Say,
O people!
Walk under the shadow of Justice and Righteousness
and take shelter under the pavilion of Unity.
77.
Say,
O thou possessor of sight!
The past is the mirror of the future;
78.
see and be apprised thereof that perchance you may recognize the Friend
and not be the cause of His displeasure.
79.
In this day, the best fruit from the Tree of Knowledge
is that which benefits mankind and improves his condition.
80.
Say!
The tongue bears witness to My Truth;
do not defile it with falsehood.
81.
The soul is the treasury of My Mystery;
do not surrender it to greed.
82.
It is hoped that in this Dawn,
through which the universe has been illumined
with the rays of the Sun of Understanding and Knowledge,
we may attain to the good pleasure of the Beloved
and drink from the Ocean of Divine Recognition.
83.
O friend!
As ears are few to hear,
for some time now the Pen has been silent in its own chamber,
to such an extent that silence has overtaken utterance, and has been deemed more favorable.
84.
Say,
O people!
Words are revealed according to capacity,
so that newcomers may stay and beginners may make progress.
85.
Milk must be given according to prescribed measure,
such that the babes of the world may enter into the Realm of Grandeur
and be established upon the Court of Unity.
86.
O friend!
We have seen the pure ground
and have sown the seed of knowledge thereupon.
87.
Now it is left to the rays of the sun,
will they singe the seedling or cause it to grow?
88.
Say:
In this day, through the greatness of the Peerless, the Wise One,
the Sun of Knowledge has appeared from behind the veil of the soul.
89.
All the birds of the meadow are inebriated through the wine of Understanding
and are content with the remembrance of the Beloved.
90.
Well is it with him who comprehends.
Provisionally translated by R. Neshati
based on the provisional translation of M. A. Sohrab
Introduction based on the superb introduction and notes of R. Neshati
Tablet of the Arabians
translated by Joshua Hall 2017
originally revealed as "Súrat al-A`ráb" in Arabic.
About: Bahá’u’lláh likely revealed His Súrah of the Arabs in the early `Akká period, after His exile from Baghdád in 1863. This Súrah serves as an epistle to the Bahá'ís of Arab extraction living in `Iráq.
In it, Bahá’u’lláh sets forth essential principles of His Faith, as well as elucidating the characteristics which distinguish the spiritual life. After affirming the verity of His Cause and Revelation, Bahá’u’lláh states that His Súrah mentions “the servants of God who recognized Him in His own Self”, who, being unaffected by the outcry of the disbelievers, attained to God's mercy and grace for having known Him in His Manifestation.
After lauding the Arab believers of `Iráq for having been chosen by God, Bahá’u’lláh admonishes them to stand firm in His Cause and to be unwavering in the standards which He delineates in this Súrah. By reforming their own characters and adorning themselves with the attributes of God, they are to be “as the stars amidst the concourse of the earth” in order to guide others to God’s Revelation.
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