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THE QAYYŪM AL-ASMĀ' Part XXIX (29) حوريةSūrat al-huriyya (The Surah of the Maiden) on Qur'ān 12:28
The text and translation below are being corrected and completed 2006-7 There follows the twenty ninth part of my provisional translation of the Qayyūm al-asmā’ (= QA) of the Bāb (mid. 1844/1260) with selected notes. I began these translations in the early 1980s though I have not translated from a critical edition but consulted several good mss. The versification of the surahs of the QA is sometimes uncertain though the Bāb himself stated that there should be around forty-two verses in each (of the 111) surahs of the QA as accords with the abjad numerical value of lī meaning "before me" in Q. 12:4b (Ar. لي = l + ī = 30+10= 40) and another two representative of "the sun and the moon" (40+2 = 42). This figure is explicitly confirmed in the Bāb's early Khuṭba al-dhikriyya ("The Sermon of the Remembrance") where it is stated in the context of an imamologically numbered categorization of the early works of the Bāb dating from between 1260-1262 (AH):
The same forty-two mode of surah versification of the QA., is evident in certain mss. of this work; most notably the early 1261 mss. of Muhammad Mahdī ibn Karbalā'ī where QA1 and 2 (and other surah headings) have following words after the surah title (e.g. Surat al-mulk) and in between the basmala, wa hiya ithnā'[tāni] wa arba`ūn "and it [the Surah] has forty two verses". In the following translations I retain this sometimes uncertain versification for the sake of reference and commentary. Though the versification of the surahs of the QA is often uncertain, the rhyming prose accusative endings are the primary indication. The Bāb himself stated that there should be forty-two verses in each sūrah of the QA as accords with the abjad numerical value of the Arabic lī meaning "before me" in Q. 12:4b (Ar. لي = l + ī = 30+10= 40) though it is not always clear how this figure can be arrived at. I have counted everything -- (surah title +) basmalah + isolated letters -- up till the isolated letters as 2 verses though this is bracketed and 40 verses until the end of any given surah.In QA1 the 42 verses seem clear enough though such sometimes seems "symbolic" rather than a clear setting down of 40 bayts (verses) of rhymed prose (saj`) -- although this seems to hold good for QA1 and for example, QA5. Elsewhere the "forty-two" configuration cannot easily be configured. It should also be noted that some verses of the QA are fairly short while others extend for occasionally very long pericopae ("paragraphs") as is also the case in the Qu'rān itself with which the QA has a great deal in common especially respecting its form, style vocabulary and Arabic in rhyming prose etc. In QA 29 I tentatively count (40-) 42 verses as set forth below : 42 apparently being indicated in the 1261 mss (?). In neo-qur'ānic fashion QA 29 opens with the basmala followed by the citation of Q.12:26 upon which it briefly comments in rewritten fashion in the course of the Sūrat al-`huriyya (Surah of the Maiden). Four (5?) isolated letters (al-ḥurufat al-muqaṭṭa`a) commence the Surah of the Maiden, namely, the letters Kaf-Ha-Ya'-`Ayn which are all but one of the 5 isolated letters prefixing Q. 19 the Surat al-Maryam, namely Kaf-Ha-Ya'-`Ayn-Ṣad. A small section of this exquisite and foundational surah is translated in Selections From the writings of the Bab ( trans. Haifa: Baha'i World Centre, 1976 pp. 54-55). Other portions of it will be very provisionally translated and commented upon here. The Maiden QA 29 contains the earliest divine maiden periocope in Babi-Baha'i scripture. This surah of the QA is, according to (most mss of ) the Bab's Kitāb al-fihrist ("The Book of the Index"; June 21st 1845 CE), entitled Surat al-huriyya ("The Sura of the Maiden"). The QA is an extremely important background text for the study of Baha'-Allah's early Arabic Tablets -- especially those Tablets of the often mystically oriented Iraq period (1853-1863). It is well-known that Bahā-Allāh himself referred to the QA in his Kitāb-i īqān ("The Book of Certitude" c. 1862 CE) as "the first the greatest and the mightiest of Books" (KI: trans. ). The immediate religious background to the motif of the divine Maiden in Baha'i scripture is then, to be found in the 29th Sura of the QA which is partly a commentary on Qur'an 12:27 which literally concerns the act of a woman (traditionally Zulayika daughter of Potiphera) tearing Joseph's shirt or robe (qamīṣ). It was perhaps the female figure's role in this qur'anic verse which led the Bāb, along with other factors such as the role of feminine beauty in Persianate poetry, to speak of the heavenly Maiden, who also figures significantly in other sections of surahs ("chapters") the QA. It is then in the first major work of the Bab, the QA (mid 1844) where paragraphs are found in which the figure of the heavenly Maiden is highly significant. They have obviously inspired, along with Sufi and other literatures, the maiden motif in a number of the writings or alwah ("Tablets") of Baha'-Allah such as the Surat al-qamīṣ (Surah of the Garment) and Lawh-i Ru'ya (Tablet of the Vision) along with other writings of the earlier Iraq period. In QA 29 the Bab seems to be called upon to authorize the beautiful and unique heavenly maiden (hurriya) to emerge from her celestial palace or mansion (qaṣr) and appear on earth. This to the end that drunken or negligent human beings might be awakened by the raptuous sight of but one of the hairs located at the back of her locks. It appear that the spiritual Cause the Maiden personifies the messianic figure of the Bāb / Babism as well for Baha'is as the person of Baha'-Allah, and is of such beauty that a mere intimation of it would suffice to resurrect the wayward. The Bāb as well as Baha'-Allah only gradually unveiled the wonders of their religious message. There are many passages in the writings of Baha'-Allah which echo and seem to be mirror aspects of the imagery of the Surat al-huriyyah of the QA. Important in this respect is the following paragraph from the Surat al-haykal (c. 1873)
In an Arabic Tablet `Abdu'l-Baha identifies the Maiden spoken about in QA 29 with Baha'-Allah (see Ma'idih ADD ). The spiritual Being or Cause which the Maiden personifies is of such ravishing beauty that a mere intimation of it would suffice to resurrect the wayward. It may be implied that the Bab only gradually unveiled the wonders of his religion; such is explicitly stated in Bab's ("Seven Proofs"). Alternatively, from the Baha'i perspective it might be indicated that the celestial Promised One (occulted Husayn = the veiled Maiden = Baha'-Allah) could not at this stage be identified (cf. Baha'u'llah's `messianic secret'). The Maiden is to put on a new "garment" in her own house. At the sight of her plaited locks heavenly beings are astonished. This may signify that a new religion or "garment of faith" is to be donned by a celestial figure Maiden possessed of astonishing but veiled spiritual beauty, a new messenger of God dressed in a new "garment", like a new Joseph in the scent diffusing garb of Paradise. In a subsequent paragraph of QA. 29 there is reference to a vision (al-ru'ya') though it is not clear if it has anything to do with the earlier Maiden sections in QA 29. Scans from the text of QA 29 from one of the earliest extant mss. copies of the QA dated 1261, that of Muhammad Mahdī ibn Karbalā'ī.
Scans of the text of Surah 29 of the Qayyum al-asma', The Surat al-huriyya (Surah of ther Maiden) from the 1261 mss. in the possession of Mulla Husayn Bushru'i.
QAYYŪM AL-ASMĀ' XXIX حوريةSūrat al-huriyya (The Surah of the Maiden)
[1-2] بسم اللّه الرّحمن الرّحيم In the name of God, the Merciful, the Compassionate. فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِنْ دُبُرٍ قَالَ إِنَّهُ مِنْ كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ "When he [Joseph] saw his shirt (qamīṣ) was torn from behind he said, `This is of your women's guile; surely your guile is great'" (Q.12:28) [3] Kaf-Hā-Yā'-`Ayn [Ṣad] كهيع =[4] يا اهل الفارس او لم يكفكم هذا الفخر المنيع لانفسكم من عند الذّكر الاعظم و انّ اللّه قد اجتبيكم بذلك الكلمة الاكبر و لاتنفضّوا من حوله فانّه تاللّه الحقّ لحقّ من عند اللّه و هو العلیّ الّذی قد كان فی امّ الكتاب حكيماً
"O PEOPLE of Persia! (ahl al-fārs) Are ye not satisfied with this glorious honor [al-fakhr al-manī`] which the supreme Remembrance of God [al-dhikr al-a`zam] hath conferred upon you? Verily ye have been especially favoured by God through this mighty Word [al-kalimat al-akbar]. Then do not withdraw from the sanctuary of His presence, for, by the righteousness of the One true God, He is none other than the sovereign Truth from God; He is the most exalted One and the Source of all wisdom [ḥakim an], as decreed in the Mother Book [umm al-kitab]" (SWB:53-4) [5] يا ايّها المؤمنون لاتقربوا مال الذّكر الّا بالاذن من عنده وزنوا بالقسطاس المستقيم ذلك حقّ فی الباب الاكبر هذا و انّ اللّه قد كان علی كلّ شیء قديراً O Thou believers! Draw ye not nigh the possessions of the Remembrance except with his express permission. And weigh ye according to a straight [trustworthy] Balance (qustas) what constitutes the Truth about this the Greatest Bab (al-bab al-akbar) for God is indeed One Powerful over all things. [6] و لاتقفوا لمحة عين علی الامر فانّا بالحقّ سنسئلنكم عن السّمع و البصر و الفؤاد و انّ امر اللّه من عند الذّكر قد كان فی امّ الكتاب مقضيّاً Do not [furtively] flutter the eye over the Cause [of God]! For We shall, in very truth, question thee [on the Day of Resurrection] relative to [thy] hearing, sight and inmost-heart (al-fu`ad) for the Cause of God (amr-Allah) deriveth from the Dhikr (Remembrance [of God]) who hath assuredly been stipulated in the Archetypal [Mother] Book ( umm al-kitab).[7] يا ايّها المؤمنون انّ اللّه قد حرّم عليكم ان تدخلوا البيوت بغير اذن صاحبها و لاتدخلوا بيت الباب الّا باذنه فاتقوا اللّه و كونوا للاَوّابين علی الحقّ بالحقّ منيباً O Thou believers! God hath indeed forbidden that ye should enter the houses without the express permission of their owners. Neither shall ye enter the house of the Bab save by his leave. So fear ye God! and be ye XXXX ADD [7] يا ايّها المؤمنون لاتنادوا الذّكر من ورإ بيته فانّ ذلك خطاً فی كتاب اللّه و انتم لاتعلمون من علم الكتاب الّا بعضا من الحرف مقطوعاً O Thou believers! Do not summon the Dhikr (Remembrance) from beyond his house for that [alphabetical] "Line-Script" (khaṭṭ an) is [established] in the Book of God (kitab Allah). Thou shalt not establish knowledge through the knowledge of the Book save, that is, it be through a proportion of the letters [of the script] which are "isolated" [apophatic] (maqtu` an, lit. "cut off" from describing God??). [8] يا ايّها المؤمنون لاترفعوا اصواتكم فوق صوت الذّكر و لاتقربوا فی المشی معه الّا ان ياذن لكم و لاتقدّموا قدّامه و لاتقولوا فی مجلسه نجوی فانّ كلّ ذلك سيّئة عند اللّه موليكم الحقّ بما قد احكم اللّه فی كتابه الحقّ محفوظاً O Thou believers! Do not lift up your voices above the Voice of the Dhikr. And do not walk close up when accompanying him except he should give thee permission. Do not lead the way relative to his manner of proceeding And do not speak out secrets [confidences] (najw an) in his company. Such [directives always] constitute the Way [Practice] of God thy Master, the True One. This inasmuch as God hath stipulated such things in His Book, the True One which is Well-Guarded [9] يا اهل الارض فاعتصموا بحبل اللّه المنيع ذكرنا هذ الفتی العربیّ الّذی قد كان فی نقطة الثّلج علی ابحر النّار مستوراً O peoples of the earth! Cleave ye tenaciously to the Cord of the All-Highest God, which is but this Arabian Youth, Our Remembrance -- He Who standeth concealed at the point of ice [nuqtat al-thalj] amidst the ocean[s] of fire [abhar al-nar]. (SWB: 54) [10] و اذكروا فی مجلسه بعد اذنه نعمإ اللّه عليكم و لاتكتموا الحقّ فی محضره فلاتعلمون انّ اللّه يعلم ما فی السّموات و ما فی الارض و ما تخفون و ما تعلنون و هو اللّه موليكم الحقّ قد كان بالعالمين محيطاً So remind ye his company (majlis) after His permission has intentionally been granted thee by God (??). Do not indulge in making secret [concealing] the Truth when in his Presence. Are you unaware that God knows what is in the in the heavens and upon the earth? Thou shall neither fear nor utter curses for He is God, thy Master, the True One. He indeed is All-Encompassing [in knowledge] of all of the worlds. [11] يا ايّها المؤمنون انّ اللّه قد فرض عليكم الّا تدخلوا علی عبدنا الّا باذنه بعد طهارتكم بالحقّ و وقوفكم لدی الباب ذاكرا بتكبير اللّه ربّكم الحقّ علی الحقّ الخالص مائة و عشرا و انّ اللّه قد حكم بالمعرضين عن حكمنا نار الحجيم و انّ عذاب اللّه فی امّ الكتاب قد كان علی الحقّ بالحقّ اليماً
O Thou believers! [12] يا اهل العرش اسمعوا ندإ ربّكم اللّه الّذی لا اله الّا هو بالحقّ الاكبر من لسان العبد هذ الفتی العربیّ قد كان عند اللّه العلیّ علی الامر العظيم بديعاً قال اللّه قد اوحی الیّ بالحقّ علی هذه الارض المقدّسة انّی انا اللّه لا اله الّا انا فاعبدنی علی سبيل هذا الخطّ الحمرإ المتحرّكة فی بدع الامر و جعل الخلق لتكونوا عندی فی عبادی المقرّبين من حول الباب مكتوباً O denizens of the Divine Throne (ahl al-`arsh)! Hearken ye unto the Call of thy Lord, God, Who, no God is there, in very truth, save Him, the Supremely Great (al-akbar). [The Call that is] from the tongue of this servant, the Arabian Youth (al-fata al-`arabi). He was indeed with God, the Exalted, reckoned one Mighty and Regenerative (al-badi`) of the Cause [of God] (`ala al-amr). Say: God in very truth inspired me (w-ḥ-y) within this sacred land (al-arḍ al-muqaddas) [to utter the words], "I, verily, am God, no God is there except I Myself ". So serve Me according to the Pathway of this Crimson Script (al-khaṭṭ al-ḥamrā') vibrantly empowered [in motion] relative to the renewal of the Cause [of God]. He fashioned the creation to the end that thou might be with Me amongst My servants, [be numbered among] those [cherubic ones] who are nigh unto God (al-muqarribin), written down as being nigh the Bab.
[13] يا اهل العالمين لاتدعوا اللّه علی مقامه فانّ الخطّ مقطوع لمن دونه / ال و ما قدّر اللّه لاحد مثل ما قدر اللّه له الحقّ بالحقّ الاكبر و لاينبغی لاحدٍ بعدها هو النّور فی الطّورين و هو الفرقان فی الدّورين و هو اللّه كان علی كلّ شیء قديراً O Denizens of all the worlds! Supplicate not God according to [the fullness of] His [transcendent] Station! For the Script is disassociated relative to [describing] whomsoever is [even] nigh unto Him. God doth never empower anyone with the
[14] يا اهل العرش اسمعوا ندائی من هذا الذّكر الطّلسمیّ العربیّ الّذی قد جعل اللّه محلّه النّار من حول العرش فی مشعر الفؤاد و هو يجلس بالحقّ علی تراب الارض باذن اللّه ليعلم النّاس اسرار مبدئهم حتّی قد شهد الكلّ بان بارئهم الحقّ هو اللّه الّذی لا اله الّا هو و انّه قد كان عبده و باب حجّته علی العالمين جميعاً O denizens of the Divine Throne (ahl al-`arsh)! Hearken ye unto My Call from this talismanic, Arabic Dhikr [Remembrance] (al-dhikr al-tilismani al-`arabi) whom God hath made to be a locus of [Sinaitic] Fire (al-nar) about the Divine Throne within the confines of the Inmost Heart (mash`ar al-fu'ad). He indeed reclineth, with the permission of God, upon the dust of the earth perchance the people may be informed of the secrets oif their genesis (asrar al-mabda`) until all should bear witness to the fact that their Fashioner is the True One. He is God, Who, no God is there except Him. And he indeed is His servant and the Gate of his [occulted, messianic] Proof (bab hujjat) unto all the worlds. [15] يا قرّة العين قل انّی تاللّه الحقّ لحقّ علی حقيّة ربّكم الرّحمن الّذی لا اله الّا هو و كفی باللّه و باصفيائه علی العلم شهيداً
O Qurrat al-`Ayn (the Bab)! Say: `I, verily, By God! am the True One [Ultimately Real] (al-haqq), that True One indeed who is an expression of the Real Truth of Thy Lord, the All-Merciful, Who, no God is there except Him. And sufficient witness of such are God and in His Pure Ones (asfiya') as accords with a [certain] knowledge.
[16] يا قرّة العين فأذن علی حوريّة الفردوس باللّبس الخشن و القناع من الحرير الاحسن ثمّ أذن لخروجها من قصرها علی هيئة الحورإ فی الارض وحدة و اسمعها نعتاً من نفحات قدسك علی سرير العرش و الافلاك بل لعلّ اهل السّكرإ من اهل الارض يتنبّهون من امرك اقلّ من رأس الشّعرة الّتی قد جعل اللّه فی خلف شعرها و انّ اللّه قد كان بكلّ شیء عليماً
O Qurrat al-`Ayn (the Bab)! Summon the Maid of Paradise (hurriya al-firdaws) bedecked in beautiful attire and veiled in the most comely of silk (al-harir al-ahsan). Then authorize her emergence from her Mansion [palace] (qaṣr) in the form of a Maiden (al-hura') unique upon the earth. And enable her to become aware of an aspect of the breezes of Thy sanctity (nafahat al-quds) about the couches of the Throne and Thy heavenly spheres [stars] (al-aflak). This perchance the people of stupefaction (ahl al-sakr) among the inhabitants of the earth might be awakened to Thy Cause (amr) through [sight of] but a strand of hair (ra'is al-sha`rat) which God hath assuredly located at the back of her tresses. And God is certainly aware of all things. [17] يا اهل الارض تاللّه الحقّ انّی لحوريّة قد ولدتنی البهإ فی قصر من قطعة الياقوت الرّطبة المتحرّكة و انّی تاللّه ما رأيت شيئاً فی ذلك الجنّة الاكبر الّا و قد نطقت عن الذّكر فی وصف هذا الغلام الفتی العربیّ و ان ربّكم الرّحمن لا اله الّا هو "O PEOPLE of the earth! By the righteousness of the One true God, I am the Maid of Heaven (al-huriyya) begotten by [the Spirit of] al-Bahá, abiding within the Mansion [qasr] hewn out of a mass of ruby (al-yaqut), tender and vibrant; and in this mighty Paradise naught have I ever witnessed save that which proclaimeth the Remembrance of God [al-Dhikr] by extolling the virtues of this Arabian Youth. Verily there is none other God but your Lord, the All-Merciful." (SWB: 54). فعظّموا قدره باذن اللّه فانّه فی قطب جنّة الفردوس لموقوف علی هيئة التّسبيح فی هيكل التّهليل Magnify ye, then, His station [with the permission of God], for behold, He is poised in the midmost heart of the All Highest Paradise as the embodiment of the praise of God in the Tabernacle wherein His glorification is intoned". (SWB: 54) مرّة اسمع صوته من الحیّ القديم و مرّة عن سرّ اسمه العظيم "At one time I hear His Voice as He acclaimeth Him Who is the Ever-Living, the Ancient of Days, and at another time as He speaketh of the mystery of His most august Name." (SWB: 54) اذا تكبّر بالتّكبير قد تشهّقت الفردوس شوقا الی لقائه و اذا يسبّح بالتّسبيح قد سكت الفردوس كالثّلج فی قطب الجبل البرد And when He intoneth the anthems of the greatness of God all Paradise waileth in its longing to gaze on His Beauty, and when He chanteth words of praise and glorification of God all Paradise becomes motionless like unto ice locked in the heart of a frost-bound mountain. " (SWB: 54) كانّی قد رأيته متحرّكا علی الخطّ الاستوإ فی كلّ الجنان جنانه و فی كلّ السّمإ سمائه و فی كلّ الارضين و من فيها الحلقة فی ابدی عبيده فسبحان اللّه بارئه ذی العرش القديم "Methinks I visioned Him moving along a straight middle path wherein every paradise was His Own paradise, every heaven His Own heaven, while the whole earth and all that is therein appeared but as a ring upon the finger of His servants. Glorified be God, His Creator, the Lord of everlasting sovereignty. Verily He is none other but the servant of God, the Gate of the Remnant of God your Lord, the Sovereign Truth." (SWB: 54-55) فما هو الّا عبد اللّه و باب بقيّة اللّه موليكم الحق ّ فارغبوا الی الجهاد فی سبيله علی الحقّ القيّم فانّی و من فی الفردوس بالحقّ الاكبر لمشتاقة علی نفس قد قتلت فی سبيله و انّ اللّه قد كان بما تعلمون بصيراً And He is naught save the servant of God (`abd-Allah) and the Gate to the Remnant of God (baqiyyat-Allah), thy Lord, the True One. So crave ye for jihād (holy war) in his Path which in very truth is Straight (qayyim). I, indeed, and whomsoever is in that Paradise (al-firdaws), as accords with the Most Sublime Truth, is assuredly enraptured with soulful desire (mushtaqa `alā nafs) [for victory through eschatological jihad?] [18] يا قرّة العين فأذن لها بخلع يثابه الخشتة و ليس قميصها فی بيتها فانّ اهل السّمإ قد تشهّقت من شعرها الملفوفة فی تحت نقابها و انّ اللّه قد كان بعباده المؤمنين علی الحقّ رحيماً
O Qurrat al-`Ayn! Authorize the Maiden to divest herself of her garments and put on her robe in her house (bayt)! At this did the inhabitants of heaven (ahl al-sama') gasp stupified at her braided tresses (sha`r al-malfūfa) enwrapped beneath her veil. And God is assuredly mercifully disposed towards His believing servants.
[19] ارجعی الی محلّ القدس فی قصرك و انّ اجرك علیّ فی هذا الكتاب فی حرف من الامر قد كانت بابدی فی حول النّار مكتوباً
Then return [O Heavenly Maiden]! unto the place of sanctity (mahall al-quds) in thy mansion (qasr) for thy reward is lofty in this Book as accords with a directive of the Cause [of God] (fi harf min al-amr) which was written with My very own hands in the region of the [Sinaitic] Fire (al-nar). [20] و انّ اللّه قد قدّر بينك و بين المشركين عند تلاوة الفرقان حجاباً علی الحقّ بالحقّ فی حول المإ مستوراً In very truth hath God established, in the region of the hidden [cosmic] Water, a veil between thee and the unbelievers in terms of the reading [comprehension] of the Qur'an (tilawat al-qur'an). [21] و انّا نحن قد فضّلنا بعض النّبيّين علی البعض بحرفٍ من الذّكر و انّا قد انزلنا علی داود النّبی زبوراً ه And We, verily, preferred some of the Prophets (al-nabiyyin) above others (Q.17:55b) by virtue of a directive of the Remembrance (bi-harf al-dhikr). We sent down the scripture (`Psalms', al-zabūr) unto David the prophet (al-nabī) (see Q. 17:55b) [22]
و ما من قرية الّا نحن مهلكوها باذن اللّه و انّا قد كنّا علی العالمين علی الحقّ بالحقّ شهيداً There is no village that We destroyed save with the express permission of God. And We assuredly hath, in very truth, borne witness in this respect unto all the worlds. [23] و انّ اللّه ما جعل الرّؤيا فی رؤياك الّا فتنة للنّاس و انّ الشّجرة الملعوثه قد ارتفعت علی سرّ القرآن فما يريد اللّه للمشركين الّا النّار طغياناً كبيراً And God did not make the vision, which is in within thy vision [of the Maiden?] (al-ru'ya fi ruya'ika) aught except a test (fitna) for the people. And surely the accursed [Infernal] Tree (shajarat al-mal'unat; cf. Q. ADD) was inclined away in growth from the essence of the Qur'an (sirr al-qur'an). Naught doth God desire for the unbelievers except the mighty, raging Hellfire... [24] يا اهل الارض انّ الشّيطان لما ابی عن الذّكر فقد كان عند اللّه الحقّ مخذولاً O people of the Earth! Since my xxx (abi) is of the Dhikr (Remembrance) he was, in very truth, one CHECK + ADD [25] و انّ الملعون قد يشارك بنفسه فی انفسكم و اموالكم فاتّقوا اللّه و اتّكلوا الحقّ علی اللّه فانّ السّبيل علی المتوكّلين قد كان بالحقّ علی الحقّ مسدوداً
[26]
و لاتجهر علی الذّكر و لاتخانت عن التّكبير فی الحرب و ادعوا النّاس فی الخطّين الخطّ الاستوإ فی الصّلوات من حكم الكتاب مفروضاً
[27] و انّا بالحقّ قد ارسلناك حول النّار و بالحقّ قد نزل اللّه الفرقان عليك حول المإ و انّك فی امّ الكتاب لدی الاسمين قد كنت مكتوباً And We, in very truth, assuredly sent thee about the [Sinaitic] Fire (al-nar) And, in very truth did God reveal the Furqan [Qur'an] unto thee about the [cosmic] Water (al-ma') And thou art indeed [the One] inscribed in the Archetypal Book (umm al-kitab) though the two Names [= `Ali + Muhammad ? = the Bab]. [28] و انّ الّذين اوتوهم من العلم لمّا يتلون الكتاب يخرّون للاذقان سجّد اللّه و يقولون سبحان الّذی لا اله الّا هو انّ حقّ الذّكر بالحقّ لحقّ و قد كان الامر فی امّ الكتاب من حول النّار مسطوراً
[29] الحمد للّه الّذی قد انزل علی عبدنا الكتاب من نقطة النّار ليكون حكم اللّه علی العالمين بعد الذّكر شديداً يا قرّة العين فلنذر الّذين قد خرجت من افواههم كلمة الكفر و هی كلمة كذب عند اللّه بالحقّ الّا تقولوا بشیء من الرّبط بين الحقّ و الخلق فانّ ربّكم الرّحمن خلوعن العالمين جميعاً
[30] و انّ اللّه قد جعل ما علی الارض علماً علی اهل الحلم لنوفينّهم اجرهم من لدی الباب محموداً
[31] و اتل عليهم ممّا قد اوحی اللّه الينا من علم الكتاب و ما قدّر اللّه لكلماتنا السّطر من لدی الذّكر تبديلاً
[32] تاللّه الّذی لا اله الّا هو ما قدّر اللّه لكم فی يومكم هذا من دون هذا الغلام علی الحقّ بالحقّ ملتحداً By God! Who, no God is there except Him. God did not stipulate for thee in this thy Day aught, in very truth, except this ADD Youth (al-ghulam)
[33] يا ملأ الانوار اصبروا باذن اللّه مع الّذين يدعوننا من لدی الباب فانّ اللّه قد كان بعباده رحيماً و بصيراً O Concourse of Lights! Be ye patient by the leave of God respecting such as summon Us through the Bab! For God hath ever been Mercifully disposed towards and well-aware [insightful] of His servants.
[34] قل لاتطيعوا من اغفلنا قلبه عن حكم الباب و لاتتّبعوا اهوائهم فانّهم قد كانوا فی امّ الكتاب من اصحاب الفرط مكتوباً
Say: `Thou shalt not ADD
[35] قل قد جإ الحقّ من عند اللّه بالحقّ الخالص فمن شإ اللّه فقد شإ له و من ادبر عن الحقّ و الكتاب فانّ اللّه قد كان عن العالمين غنيّاً Say: `The True One [Truth] which cometh from God hath, in very truth come, [something] Pure (al-khalis). Then whomsoever God hath willed...
[36] يا قرّة العين فانذر المشركين من مإ الحميم الّتی هی المهل بئس الشّراب للمعرضين و بئس النّار مقعدهم علی التّابوت محتوماً O Qurrat al-`Ayn! [Solace of Mine Eyes] (= the Bab) ...
[39] و انّ الّذين يجدون انفسهم فی كتاب اللّه فی مشعر الحدّين قد سمّاهم الملئكة باذننا علی الحقّ بالحقّ اناثا و انّا نحن نقول عليهنّ بالحقّ بما قد شهد الرّحمن فيهنّ علی الحقّ الاكبر ان ذلك من كيدكنّ و ان كيدكنّ قد كان فی كلّ الالواح عظيماً ADD HERE For We, We do in very truth say unto them [ADD] that the All-Merciful hath indeed, in very truth, born witness respecting them [ ADD] as accords with the Greatest Truth (al-haqq al-akbar). And such is of your [women's] guile for their guile was [registered] in all the Mighty Tablets (alwah `azim an) (see Q. 12:28b)
[40] اتّقوا اللّه و لاتقولوا علی عبدنا الا الحقّ و كفی باللّه و بانفسنا فی صدق عبوديّته للّه الحقّ بالحقّ شهيداً Fear ye God! and utter not about Our servant aught except the Truth God Himself is sufficient witness of the veracity of his servitude (`ubudiyya) before God along with Our own Logos-Selves [41] و انّ اللّه لمّا خلق آدم و زوجها فی فلك الجنّة فقلنا لهما لاتقربا هذه الكلمة و اسمعا من ورق الجنّة الحان الطّيور المنغمة فی مإ المسك باذن اللّه انّی انا اللّه الّذی لا اله الّا هو و و هو اللّه كان عليّاً قديماً At the time when God created Adam and his wife in the celestial sphere of Paradise (falak al-jannat) We said to the pair of them, `Draw ye not nigh this Word (al-kalimat) but give ear unto the Leaf of Paradise (waraq al-jannat), to the Melodies of the Birds intoning, with the permission of God, within the [domain of] liquid Musk (ma' al-misk) [saying], `I, verily am God, Who, no God is there except Him. And He is God, One All-Knowing, Ancient of Days'.
[42] الا انّ هذه كلمة لاتجوع فيها واردها و لاتعری خارجها و لايسمع اهلها الّا منها جلّ و علا كلمة اللّه ربّنا الّذی لا اله الّا هو و هو اللّه كان عليّاً حكيماً
يا اهل الارض تاللّه الحقّ انّی لحوريّة قد ولدتنی البهإ فی قصر من قطعة الياقوت الرّطبة المتحرّكة و انّی تاللّه ما رأيت شيئاً فی ذلك الجنّة الاكبر الّا و قد نطقت عن الذّكر فی وصف هذا الغلام الفتی العربیّ و ان ربّكم الرّحمن لا اله الّا هو O Peoples of the Earth! By God, the True One! I am indeed the Maiden (al-huriyya) begotten of al-Baha' within the Palace (qasr) fashioned from a ruby, subtle and scintillant. And I indeed visioned nothing in that Mightiest Paradise (al-jannat al-akbar) save it cried out from the Dhikr (Remembrance)
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