Selected Translations from the K

Selected translations

from

the Kitāb-i Panj Sha`n (Book of the Five Modes)

of

Sayyid `Alī Muhammad, the Bāb (d. Tabriz, 1850 CE).

Stephen Lambden

کتاب پنج شأن

The first page of the Azalī-Bābī printed edition of the Kitāb-i Panj Sha`n

which has sometimes questionable orthography and is is without voweling

(like many autograph and other mss. of the writings of the Bāb)

Last updated 08/06/06

        The Kitāb-i Panj Sha`n (= KPS) (The Book of the Five Modes [ or Grades]) is a fairly lengthy major work of the Bāb largely written largely in Arabic but with some (heavily Arabized) Persian sections making up 1/5^th of the work. It is a very rich work existing in a large number of mss. copies dating from the 1850s. Its subject matter is representative of the last phrase of the thought and meditative devotional style of the Bāb.

        As is well-known, the Bāb divided his writings into categories, modes, grades or types (sha`n, pl. shu`ūn). He often spoke of a five-fold division (cf. the word Bāb has an abjad numerical value of 5) which, though it sometimes varies a little, often includes the following categories of revealed verses :

·         (1) Āyāt = Qur’anic style verses;

·         (2) Munājāt = Devotional pieces, prayers, supplications;

·         (3) Khuṭbah = Sermons, Orations, Homilies /

          or alternatively, Suwar-i `ilmiyya = "Surahs expressive of divine knowledge”;

·         (4) Tafāsīr [sing. Tafsīr] = “Commentaries”, and

·         (5) Fārsī = Persian language revelations.

This pentadic (five-fold) configuration is clear from the Persian Bayān and other writings, especially Persian Bayan   III:17; VI:1 and IX:2. It is on account of this five-fold division of the Bāb’s writings that the Kitāb-i Panj Sha`n gets its name. Panj means “five” and sha`n (pl. shu`ūn) means “mode”, “category”, “grade”, etc. The KPS and related works and compilations are sometimes also referred to by the slightly abbreviated Persian equivalent Shu'ūn-i khamsa (= “Five Modes”). Volumes of works with this title can be found in mss. collections of the Bāb's writings existing in the British Museum [Library] ( Or. 5612 and Or. 6680), the Cambridge University Library (Browne Collection) and elsewhere (e.g. BBF.2 etc).
It is significant that the Bāb included Persian as one of the specific languages of revelation as, of course, did Baha'u'llah himself. Within Islam the only language of qur'anic revelation is Arabic. Although some foreign language items of vocabulary such as the Persian words firdaws (Paradise) are found in the Qur'an, many if not most Islamic scholars tended to play down the existence and/or importance of such loan words or items of non-Arabic qur'anic vocabulary. It was argued by Muslims in the light of authoritative hadith that Arabic is supreme and that it is the language of God most fit for the revelation of the Word of God. The Bāb and Baha'u'llah added Persian to the Islamic Arabic language of revelation. An Indo-European language (Persian) was added to the Semitic (Arabic) language, rather like the Christian Bible which includes scripture in a Semitic (Hebrew-Aramaic) language (the Hebrew Bible, Tanakh) and an Indo-European language (Greek), the Greek New Testament.

The Kitāb-i Panj Sha`n is a work that the Bāb began writing at a very auspicious time, at the beginning of the Bābī year seven which falls in the spring of the year 1850 CE. More precisely he commenced this work on the 1^st of Bahā’ of the Badī` or Bābī (-Bahā’ī ) year 7 (= 1850 ) which (in the Christian Gregorian calendar ) corresponds to the 19^th of March 1850 CE (= in the Islamic calendar to the 5^th of Jumāda I in the year 1266 AH). From this date onwards the Bāb wrote five Arabic-Persian grades daily in the name of specific leading Bābī disciples (to whom specific groups were sent out) until 21^st Jumada I (1266), about 4 months before the martyrdom of the Bāb in Tabrīz (NW Iran) on July 9^th 1850. In communicating these daily revelations for 17 days the result was 17x5 or 85 grades constituting a lengthy book of   over 500 pages. The Kitāb-i Panj Sha`n was thus fairly speedily completed on the 4^th of April 1850 or 21 Jumādā 1st 1266 AH, about 4 months before the martyrdom of the Bāb in Tabrīz (NW Iran) on July 9^th 1850.

Though many unpublished often incomplete mss. of the Kitāb-i Panj Sha`n are known to exist, no compete critical edition has to date been produced. Important   mss. have not yet been collected together and compared with one another in order to obtain a reliable or critical edition. The Azalī Bābī, only barely semi-critical printed edition dating to the 1960s, is not complete according to the Bāb’s own mss. description of his planned `Book of the Five Grades’. It contains twelve five-fold sections constituting (5 x12 = ) sixty divisions and thus lacks twenty-five grades or modes (5X5) which he apparently actually revealed. Something like a third of the KPS is absent from the Azali printed edition which is in part a pastiche from a variety of mss.

The Kitāb-i Panj Sha`n fast became a much beloved compendium of deep at times devotional or Dhikr-type revelations. It is full of richly meditative and rhythmic paragraphs as well as highly evocate theological materials. It is meant to be chanted and heard as well as intellectually experienced, being both meditative and rhapsodic as well as intellectually challenging for the Bābi or Muslim and other readers. The KPS includes many theologically challenging paragraphs as well as bewilderingly complex mystical details. It also contains a large number of cryptic messianic references to the Bābī messiah man yuẓhir-uhu Allāh (Him whom God shall make manifest”). The Bab championed the eternal continunity of divine guidance through theophanic manifestations of God. His interpretation of the qur'anic doctrine of the eschatological liqa'-Allah (Encounter with God) presupposed the personal Beautific vision of the Manifestation of God. His theology was uncompromisingly apophatic (without a directly knowable Godhead) through there was always room for the cataphatic Being of locus of His Will (mashiyyat) centered in the divine Manifestation of God.

THE RECIPIENTS OF PENTADIC DIVISIONS OF THE KITAB-I PANJ SHA'N

Several thought not all of the seventeen major pentadic (five-fold) sections of the KPS appear to be most centrally related to a particular disciple of the Bāb. This was often someone who held a leading position in the Bābi religion in the period immediately prior its times of writing (1850). The Names of God focused upon in the five-fold sections of the KPS often relate closely to the theological identity of a given Bābī leader as is indicated by the abjad or numerical value of that persons name or title. It is not currently known with any certainty which specific Bābī disciples are alluded or addressed in each of the 17 divisions of the KPS, the identity of only a proportion of them is tentatively known: exactly which persons are allusively indicated is either unknown or is disputed. It is not known for whom the opening section of the Kitab-i Panj Sha`n was written though this first Pentad perhaps might be especially associated with the Bābī messiah figure man yuẓhiru-hu-Allāh (Him whom God shall make Manifest) who may be alluded to as the Deity Most Divine or Supreme though subordinate Deity:

Translation of Kitāb-i panj sha`n I /1:1ff

The translation below is highly provisional. It will be subject to constant revision in the light of the availability of better mss. and ongoing corrections. Verse numbering is somewhat arbitrary not being part of the original text; it is used here for the sake of reference and commentary.

[I]

Revelation Mode (sha`n) 1 Āyāt (Arabic verses)

[1]

بسم الله الاءله الاٍٍءله

اننی انا الله لا اله الا انا الاءله الاءله

In the Name of God, the Deity Most Divine (al-a'lah), the Supreme Deity (al-a'lah).

I, verily am God, no God is there except Me, the Deity Most Divine (al-a'lah), the Supreme Godhead (al-a'lah).

[2]

بسم الله الاءله الاءله بالله الله الاءله الاءله

In the Name of God, the Deity Most Divine (al-a'lah), the Supreme Deity (al-a'lah).

Through God is God (bi-Allāh Allāh), the Deity Most Divine (al-a'lah), the Supreme Godhead (al-a'lah).

[3]

بسم الله المؤٍله المؤله الله لا اله الا هو الاءله الاءله

In the Name of God, the Deified, the Deified.

God, no God is there except Him, the Deity Most Divine, the Supreme Deity.

[4]

الله لا اله الا هو المؤِِله المؤِِله

الله لا اله الا هو المؤِِتله الالهان



God, no God is there except Him, the Deified, the Deified

God, no God is there except Him, the Deity Generative of the twin Deities (al-ilāhān)

           [5]

الله لا اله الا هو المؤِِتله المتال

ولله اليه الهان السموات والارض وما بينهما

God, no God is there except Him, the Deity Generative of the Deity Generated.

Unto God indeed, unto Him [alone] are these dual Deities of the heavens and of the earth and what lieth between them.

[6]

والله الاه آله اليه ولله اليه الهان السموات والارض وما بينهما

And God is a Deity, Supremely Divine is His Divinity.

And before God is His Divinity Doubly Divine throughout the heavens and the earth and what lieth between them.

[7]

والله الهان موءِتله متال

ولله مليك سلطان الوهيته السموات والارض وما بينهما

والله الاه موءِتله متال

And God is a Deity Doubly Divine, a Deity Generative of Deity Deified.

And before God is the King of the Sovereignty of His Divinity throughout the heavens and the earth and what lieth between them

And God is a Deity Generative of Deity Deified.

[8]

  قل الله اءِله فوق كل ذی

ائلاه لن يقدران يمتنع عن مليك سلطان ائلائه فی احد لا فی السموات

ولا فی الارض ولا ما بينهما انه كان الاها الها الها

Say: God is a Deity beyond every possessor of Divinity.

It would prove impossible for any soul to estimate the extent of His abstraction beyond the King of the Sovereign of His Divinity

be they in the heavens or on the earth or [located in] what lieth betwixt them.

[This in that] He hath ever been a Supreme Deity, One [incomparably] Divine, Divine.

[9]

  قل الله اءِله فوقكل ذی ائلاه لن يقدران يمتنع عن اليه الهان ائلائه فی احد لا فی

السموات ولا فی الارض ولا ما بينهما انه كان الاها الها اليها

Say: God is a Supreme Deity! So trust [ye then] the Locus of Deification!

It would prove impossible for any soul to estimate the extent of His abstraction beyond the Deity

of those Doubly Divine in [their] Divinity be they in the heavens or on the earth or [located in] what lieth betwixt them.

[This in that] He hath ever been a Supreme Deity, One [incomparably] Divine, Deified.

[10]

سبحانك اللهم انك انت الهان السموات والارض وما بينهما ليوءِتين

الالوهيه من تشاءِ ولتنزعنها عمن تشاءِ

ِ

Glorified be Thou, O my God!

Thou art indeed One Doubly Divine throughout the heavens and the earth

and whatsoever lieth betwixt them.

This to the end that He might indeed bestow Divinity upon whomsoever Thou willeth

and cause to be divested thereof whomsoever Thou willeth.

[11]

ولترفعن من تشاءِ ولتنزلن

من تشاءِ ولتنصرن من تشاءِ ولتخذلن من تشاءِ

And to the end [that Though might] cause to be elevated whomoever Thou willeth

and might cause to descend whomsover Thou willeth.

And to the end [that Though might] render victorious whomoever Thou willeth

and cause to be abandoned whomsoever Thou willeth.

[12]

ولتعزن من تشاء ولتزلن من تشاءِ ولتغنين من تشاءِ ولتفقرن من تشاءِ

And to the end [that Though might] empower whomoever Thou willeth

and might cause to slip whomsover Thou willeth.

[13]

فی قبضتك ملكوت كل شيیءِ تخلق ما تشاءِ بامرك انك كنت علی كل شيیءِ قديرا

And to the end [that Though might] make wealthy whomoever Thou willeth

and cause to be impoverished whomsoever Thou willeth for in Thy grasp are the Kingdoms of all things.

Thou createst whatsoever Thou willest through a Command on Thy part for Thou, verily, art Powerful over all things.

[14]

سبحانك اللهم انك انت الهان الاءِلابين لتوءِتين الامر من تشاءِ

ولتنزلن عن الامر عمن تشاءِ

Glorified be Thou, O my God!

Thou art indeed One Doubly Divine although not with aught betwixt,

This that Thou might indeed bestow the Cause (al-amr) upon whomsoever Thou willeth

and cause to be sent down against the Cause (al-amr) whomsoever Thou willeth.

[15]

ولترفعن من تشاءِ ولتنزلن من تشاءِ و لتنصرن من تشاءِ ولتخذلن من تشاء

And Thou do indeed cause to be elevated whomsoever Thou willeth

and cause to descend whomsoever Thou willeth.

And Thou do indeed render victorious whomsoever Thou willeth

and do cause to be abandoned whomsoever Thou willeth.

[16]

ولتغنين من تشاء ولتفقرن من تشاءِ ولتغرن من تشاءِ ولتزلن من تشاءِ

فی قبضتك ملكوت كل شيیء

تخلق ما تشاءِ بامرك انك كنت الاها الها اليها

And Thou do indeed make [independently] wealthy whomoever Thou willeth

and cause to be impoverished whomsoever Thou willeth.

Thou do indeed empower whomsoever Thou willeth and do assuredly cause to slip

whomsoever Thou willeth

for in Thy grasp are the kingdoms of all things.

Thou createst whatsoever Thou willest through a Command on Thy part for

Thou, verily, art   a Divinity Divine through Thy Deification.

[17]

قل اللهم انك انت اءِله الاءِلهين ليعبدنك من فی ملكوت السموات والارض

وما بينهما وليسجدن لك ما فی ملكوت الامر والخلق وما دونهما

وانك كنت بكل شيیءِ عليما

Say: O my God! Thou,

Thou art indeed a Deity relative to Double Divinities for such do indeed serve Thee

be they in the heavens or upon the earth or within what lieth between these twain.

And such also do indeed prostrate before Thee, as exist within the Kingdom of the Cause

and of the Creation (malakut al-amr wa'l-amr) as well as what is other than these two realities

for Thou, verily, art Well-Informed of all things.

[18]

قل االلهم انك انت الاه السموات والارض وما بينهما لتغرسن

شجره الاثبات فی كل ما قد خلقت

وتخلق بامرك ليوم تظهرن فيه مظهر نفسك ليكونن كل به موءِمنين

وموقنين ثم بين يديه ساجدين

Say: O my God! Thou, Thou art indeed a Deity [throughout] the heavens and the earth

and whatsoever lieth between these twain.

This that Thou might indeed plant the Tree of Affirmation (shajarat al-ithbāt)

throughout all that Thou hast created and will [in future] create through Thy [Logos-] Command.

This for the [eschatological] Day whereon there shall indeed be made manifest

the Manifestation of Thy Logos-Self

(mazhar nafsika) that all might assuredly come to faith in Him, attain certitude then fall down prostrate betwixt His hands.

[19]

  قل الله اءِله فوق كل ذی الهه لن يقدران يمتنع عن اليه الهان ائتلائه من احد

لافی السموات ولا فی الارض ولا ما بينهما انه كان الاها موءِتلها اليها

Say: God is a Deity beyond every possessor of Divinity.

It would prove impossible that any soul, even though they be outside of the heavens and of the earth or what lieth betwixt these twain,

to become abstracted from Him, from the Double Divinity of His Divinization.

He, verily, was a Deity Divinized through Him.

[20]

هذا كتاب من الله الی من يظهره الله علی انه لا اله الا انا الموءِتله الالهان

This is a Book from God unto man yuẓhiru-hu Allāh (Him whom God shall make manifest)

for He, verily, no God is there save I Myself, the Deity Generative of Double Deity.

[21]

قد جعلت اول كل دين كلمه لا اله الا الله

I did indeed make the Primary element of every religion the word

lā ilāha ilā Allāh لا اله الا الله    (= There is no Deity but God).

[22]

لعل الذين اوتوا الكتاب

فی يوم ظهورك فی ظل نفسك يستثبتون اولئك هم اولاءِ الاثبات

فی كتاب الله واولئك هم الثابتون

This perchance those who were given the Book on the [eschatologial] Day of Thy theophany

in the shadow of Thine Own Logos-Self , might stand confirmed to the degree that they constitute

the primary loci of affirmation in the Book of God

and are of such as are immovably constant (al-thābitun) [therein].

[23]

وان الذين يحتجبون عنك حين ظهورك لو يوحدون بعدد كل شيیءِ لاينفعهم توحيدهم لله ربهم

And such as veil themselves from Thee at the moment of Thy [coming] theophany [manifestation] (zuhur),

even if they combine so as to achieve the [abjad] numerical value of "all things" (= 361),

will in no wise have their unity (tawhid) avail them of aught before God their Lord.

[24]

قل ان ياكل شيیءِ ايای فاتقون اننی انا الله لا اله الا انا لن يدركنی

احد من دونی ومن اراد ان يدركنی فليدركن من يظهره الله

فان هذا صراط ممتنع منيع

Say: O [Bābī] Pleroma! (kulli shay' = lit. "Everything")

Will ye not then fear God? for I, verily, I am indeed God, no God is there except I Myself.

I shall never be comprehended by anyone aside from Mine Own Self

for whomsoever desirseth that they might comprehend Me, let such persons rather comprehend

[the messianic ] man yuẓhiru-hu Allah (Him whom God shall make manifest).

Such is indeed the Path (sirat) which is inscrutable, elusive.

[25]

واننی انا الله لا اله الا انا لن يرانی من شيیءِ ومن اراد

ان ينظرن الی فلينظرن الی من يظهره الله

فان هذا صراط ممنتع منيع

And I, verily, I am indeed God, no God is there except Me.

It is impossible that I should in any way be seen.

And whoso desireth that they might vision me then let them rather attempt to vision

[the messianic] man yuẓhiru-hu Allah (Him whom God shall make manifest).

Such is indeed the Path (ṣirāṭ) which is Inscrutable, Elusive.

[26]

واننی انا الله لا اله الا انا لن يعرفنی من شيیءِ

ومن اراد ان يعرفنی فليعرفن من يظهره الله

فان هذا كتاب مشتمخ شميخ

And I, verily, I am indeed God, no God is there except Me.

It is impossible that anyone in any way comprehend Me.

And whoso desireth that they might fathom I, Myself, let them rather attempt to comprehend

[the messianic] man yuẓhiru-hu Allah (Him whom God shall make manifest) for

such assuredly constituteth the Book (kitab) which is Towering in Lofty Heights (mashtamikh),

Lofty indeed (shamīkh).

[27]

واننی انا الله لا اله الا انا لن يستطيعن ان يحبنی من شيیءِ

ومن اراد ان يحبنی فليحبن من يظهره الله

فان هذا صراط مبتذخ بذيخ

And I, verily, I am indeed God, no God is there except Me.

It is impossible that anyone befittingly love Me.

Whoso desireth that they might love Me, let them rather attempt to love [the messianic]

man yuẓhiru-hu Allah (Him whom God shall make manifest) for

such is indeed the Path (ṣirāṭ) which is Luxorious (mubtadhikh), Splendid (badhīkh).

[28]

اننی انا ا لله لا اله الا انا لن يسمع ذكری من احد

ومن اراد ان يسمع ذكری فليسمعن ذكر من يظهره الله

فان هذا صراط مبتهی بهی

And I, verily, I am indeed God, no God is there except Me.

None one is capable of hearkening unto My Remembrance.

Whoso desireth that they might hearken unto My Remembrance,

let them rather hearken out for the mention [remembrance]

of [the messianic] man yuẓhiru-hu Allah (Him whom God shall make manifest) for

such is indeed the Path (ṣirāṭ) which is Radiantly Splendid (mubtahiyy), Luminous (bahiyy).

[29]

اننی انا الله لا اله الا انا لن يوحدنی من شيیءِ

ومن اراد ان يوحدنی فلا يقترنن بمن يظهره الله من شيیءِ

فان هذا صراط حق مجتلل جليل

And I, verily, I am indeed God, no God is there except Me.

Nothing is capable of befittingly uniting with Me!

Whoso desireth that they might unite with Me, such shall never in any way be associated

with [the messianic Reality] of man yuẓhiru-hu Allah (Him whom God shall make manifest) for

such is indeed the Ultimately Real Path (ṣirāṭ ḥaqq), Sublime (mujtalal), Weighty (jalīl).

[30]

واننی انا الله لا اله الا انا لن يقدر احد ان يحبنی

ومن اراد ان يحبنی فليمجدن من يظهره الله يوم ظهوره فان

هذا صراط حق مجتمل جميل

And I, verily, I am indeed God, no God is there except Me.

It is impossible that anyone should befittingly love Me.

Whoso desireth that they might love Me, let them rather attempt to love [the messianic]

man yuẓhiru-hu Allah (Him whom God shall make manifest) on the Day of His

Theophany [Manifestation] (ẓuhūr)

for such is indeed the Ultimately Real Path (ṣirāṭ ḥaqq) which is Beauteous (mujtamal), Beautiful (jamīl).

[31]

اننی انا الله لا اله الا انا لن يقدسنی من شيیءِ

ومن اراد ان يقدسنی فلثنين من يظهره الله فی ايام ظهوره

فان هذا صراط حق معتظم عظيم

And I, verily, I am indeed God, no God is there except Me.

It is impossible that anyone should befittingly sanctify Me.

Whoso desireth that they might sanctify Me, let them rather attempt to laud [praise] [the messianic]

man yuẓhiru-hu Allah (Him whom God shall make manifest) during the Days of His Theophany [Manifestation] (ẓuhūr)

for such is indeed the Ultimately Real Path (ṣirāṭ ḥaqq) which is Supremely Elevated (mu`atazam), Mighty (`azim).

[32]

اننی انا الله لا اله الا انا لن يدركنی من احد ليطيعنی

ومن اراد ان يطيعنی فليطيعن من يظهره الله

فان هذا صراط حق منتور نوير

And I, verily, I am indeed God, no God is there except Me.

It is impossible that anyone should befittingly comprehend Me even if they obey Me.

Whoso desireth that they might obey Me, let them rather attempt to obey [the messianic]

man yuẓhiru-hu Allah (Him whom God shall make manifest) for such is indeed the Ultimately Real Path (ṣirāṭ ḥaqq)

which is Utterly Luminous (muntanawwir), Illuminated (nuwiyyar).

[33]

اننی انا الله لا اله الا انا لن يقدران يعززنی من شيیءِ

ومن اراد ان يعززنی فليعززن من يظهره الله

فان هذا صراط حق متعزز عزيز

And I, verily, I am indeed God, no God is there except Me.

It is impossible that anyone should befittingly magnify Me.

Whoso desireth that they might   magnify Me, let them rather attempt to magnify [the messianic]

man yuẓhiru-hu Allah (Him whom God shall make manifest) for such is indeed the Ultimately Real Path (ṣirāṭ ḥaqq)

which is Magnificent (muta`aziz), Mighty (`azīz).

[34]

اننی انا الله لا اله الا انا كنت غيبا ازلا قديما ولا يزال لاكونن قيوما ممتنعا قديما

كل ما قد نسبت الی نفس ذلك ما ينسب الی من يظهره الله ان انتم تعلمون

And I, verily, I am indeed God, no God is there except Me.

I was One Hidden (ghayb ^an), Eternal (azal ^an), Pre-Existent (qadīm^an), without Beginning,

without [Engendered] Being (kawn), Self-Subsistent (qayyūm^an),

Inaccessible (mumtani` ^an) and Ancient of Days (qadīm^an ).

Everything that hath been related unto that Logos-Personna [Divine Self] (nafs)

is [assuredly] related unto [the messianic] man yuẓhiru-hu Allah (Him whom God shall make manifest)

as thou would indeed know [if thou were truly aware].

[35]

واننی انا فی اول الذی لا اول له الی اخر الذی لا اخر له لاقدسن نفس عن كل شيیءِ

ولا يدركنی من شيیءِ لا فی السموات ولا فی الارض ولا ما بينهما



And I, verily, I was from the beginning which hath no beginning even unto the end which hath no end,

One supremely sanctified in [My] Logos-Personna [Divine Self] (nafs) from everything.

None was able in any respect to comprehend Me whether existing in the heavens,

upon the earth or [within] what lieth betwixt these twain.



[36]

واننی انا الفرد الممتنع الرفيع

ما جعلت لما خلقته من اول ولا اخر ذلك من فضلی عی كل شيیءِ لعل

الذينهم اوتوا البيان بين يدی من يظهره الله يحضرون ويسجدون

And I, verily, I am the Unique (al-farḍ), the Inaccessible (al-mumtani`), the Elevated (al-rafī`).

Whatsoever I did fashion was in accordance with whatsoever I created from the Beginning

unto the End, was an expression of My Bounty (faḍlī) perchance such as were given the Bayān

might attain the [messianic] presence and prostrate themselves before man yuẓhiru-hu Allah

(Him whom God shall make manifest).

[37]

ان يا كل شيیءِ

ان تريدون ان تحمدوننی جزاءِ ما قد خلقتكم ورزقتكم وامتكم واحييتكم

فلتحمدن من يظهره الله فان ذلك ما يوصل الی

O [Bābī] Pleroma! (kulli shay' = lit. "Everything")

Should thou desire to befittingly praise Me to the requisite degree,

then know that I did in no wise create thee, provide for thee, cause thee to die and enliven thee

save that thou might give abundant praise to [the messianic] man yuẓhiru-hu Allāh

(Him whom God shall make manifest).

Such is what does indeed cause union with Me.



[38]



واننی انا كنت سماعا قريبا

وان اردتم ان تملكوننی من شيیءِ فلتملكن من يظهره الله

فان ذلك ما يوصل الی

And I, verily, I am One Given to Hearing (al-samā`a), the One Proximate (qarīb).

If thou desire that thou might befittingly acknowledge My Sovereignty over everything

then thou should give due Sovereignty to [the messianic] man yuẓhiru-hu Allāh

(Him whom God shall make manifest).

Such is what causes union with Me.

[39]

واننی انا كنت ملاكا غنيا من اول الذی لا اول له الی حينئذ

كل ما اردت ان اعرف نفس خلقی

قد انتجبت عرشا ثم تجليت له به واظهرت من عنده اياتا بيناتا يعجز عنها كل العالمين

لتشهدن علی انه لا اله الا انا المهيمن القيوم

And I, verily, I was indeed One Sovereign (al-malāk ^an), Independent of all things (qhanī ^an),

this from the Beginning which hath no Beginning even unto this very moment !

Everyone who desires that they might befittingly know the Logos-Personna (nafs) of My creation

[should know that] a Throne (`arsh) hath been selected, before which and through which I was transfigured [self-manifested]. This such that there was manifest before Him [God] verses (āyāt ^an),

expositions (bayyināt ^an) the [like of which] all the worlds are incapable of producing.

This such that thou might assuredly bear witness that He, verily, no God is there save I Myself,

the Help in Peril, the Self-Subsisting.

[40]

واننی انا ما كنت ساذجا ولا كافورا ولا ما انتم من الجواهر تصفون

وكل ما نزلت فی الاسماءِ ادلاءِ علی من يظهره الله لعلكم انتم به تتوحدون

ما خلقت من شيیءِ الا لتوحيدی

And I, verily, I was neither Pristine (sādhij ^an) nor Camphor-White (kāfūr ^an),

nor [was I reckoned] among the jewels [selected] for clarity

yet all that which was sent down respecting the Names (al-asmā') [through me]

was cast upon [the messianic] man yuẓhiru-hu Allāh (Him whom God shall make manifest)

perchance through these [Names] thou might come to be unified with Him.

I did not create a single thing but for the sake of [attaining to this] My Divine Unity (tawḥīdī).

[41]

ان يا كل شيیءِ

ايای تتوحدون ولا تحسبن ان هذا كلمه لا اله الا الله

فان فی ظل هذا كل من لم يكن لمن يظهره الله فانيون

وكل من يكن لمن يظهره الله الی قيمه الاخری باقيون

Say: O [Bābī] Pleroma! (kulli shay' = lit. "Everything")

Do ye proclaim [the Divine] Oneness yet fail to appreciate that this Word

[is expressed in] "there is no God, but God"?

In its shadow are whomsoever are not for [well-disposed towards the messianic]

man yuẓhiru-hu Allāh (Him whom God shall make manifest).

[Such are numbered among] those who shall pass into oblivion (fāniyyūn)!

And whomsoever remain [enthusiastic] for [the messianic figure] man yuẓhiru-hu Allāh

(Him whom God shall make manifest) until the ultimate resurrection (qiyamat al-ukhrā),

are [numbered] among such as pass into eternal subsistence [with God] (bāqiyyūn).

[42]

لو تملكن كل ما علی الارض فی الماس لا عدل له

لن يقبل عنكم مظهر نفس عن كلمه لا اله الا الله

Should thou have sovereignty established over all on earth [yet it be]

in an adamantine ["diamond"] (almās) [fashion] it would be bereft of justice (`adl).

[If such were the case] there would never be realized for thee the Theophany [Manifestation] of the [Divine] Logos-Personna through His Utterance "There is no God but God" (lā ilāha illa Allāh).

[43]

ذلك ما يقبل الله عن العالمين

ما يقبل الله لا يقبل الله لا يقبل احد من عباده

وما يقبل عباده لا يقبل الله هذا صراط الله فی السموات والارض وما بينهما

Should the foregoing be the case God would in no wise bestow [this theophany] upon all the worlds.

Never would God bestow this! In no wise would God bestow this!

Neither would anyone among His servants! In no wise would any of His servants accomplish this.

God would in this instance never bestow this Straight Path of God (ṣiraṭ Allāh)

throughout the heavens and the earth or what lieth betwixt these twain.

[44]



كل ما قدر فی كل دين لما تثبت تلك الكلمه ولكنكم عن

سر الامر محتجبون حينئذ كل ما علی الارض بالسنتهم يقولون لا اله

الا الله وان ذات حروف السبع حجه الله ولكنهم عن معناها محتجبون

الا الذينهم اوتوا البيان فاولئك هم فی ظل الاثبات ثابتون

Everything that was decreed in every religion (din) was essentially for the purpose

of establishing that Utterance [Word] (= "There is no God but God)

but thou art veiled from the secret of this matter [Cause] (sirr al-amr).

At this moment should all upon the earth in their various languages give voice to [this testimony]

"There is no God but God (lā ilāha illa Allāh) and the Essence of the Seven Letters

(dhāt ḥurūf al-sab`a = `Ali = 3 Muhammad = 4 = 7 letters = the Bāb) is the [messianic] Proof of God

(hujjat Allāh)". Yet are all veiled from its significance, save, that is, such as were given the Bayān.

The latter are established within the shadow of [the Letters of] Affirmation (al-ithbāt).

[45]

   قل

للذين اوتوا البيان لو تتبعون كل ما نزل فی البيان وان يوم القيمه

تحتجبن عمن يظهره الله كانكم ما قلتم لا اله الا الله وما كنتم بسم الامر

عالمين وحين ما تسمعون ظهور حق فلتتبعوه

لئلا تدخلن فی النفس بعد ما انكم انتم فی كل عمركم للاثبات تجتحدون

Say unto such as were given the Bayān!

Should ye follow all that was revealed in the Bayān yet be veiled on the Day of Resurrection

from [the messianic figure] man yuẓhiru-hu Allāh (Him whom God shall make manifest)

such that ye fail to utter [the phrase] `There is no God but God' and fail to [proclaim]

"In the Name of the [new] Cause (al-amr) for all of the [two] worlds", then [fail to come to faith] at the moment when you hearken unto the Manifestation of the True One (ẓuhūr al-ḥaqq) -- only following Him perchance thou might be assured within thyself of entering into [Paradise] with all thine actions suggesting firmness -- in consequence thou shalt assuredly be cast out [disavowed].

[46]

فان ذلك من يظهره الله عنده ايات بينات يعجز عنها كل العالمين

With that [messianic figure] man yuẓhiru-hu Allāh (Him whom God shall make manifest)

are expository verses (āyāt bayyināt) the [like of which] all the worlds are incapable of producing.

[47]

وان كل الاسماءِ قد خلقت لتلك الكلمه ان انتم قليلا ما تتذكرون

وان كل الاحكام قد قدرت لذلك الحكم ان انتم قليلا ما تتفكرون

All the [Divine] Names (al-asmā') were assuredly created for the sake of that Logos-Word (kalimat]

even if only a few come to [true] remembrance [of Him].

All the [Divine] Decrees (al-aḥkam) were assuredly stipulated for the sake of that Decree [ḥukm]

even if only a few come to [true] comprehension.

[48]

اننی انا الله لا اله الا انا لاجعلن كل من لم يدخلن فی البيان فی النفس

ولنعدمن كل ذلك بامری وانا كنا علی ذلك لمقتدرين

I, verily, I am indeed God! No God is there except Me.

I did indeed make all such as failed to enter into the [religion of ] the Bayān

to be [accounted] in the [antecedent] Logos-Personna (fī'l-nafs).

And We assuredly rendered them all non-existent through My Command (bi-amrī).

We were indeed a Being supremely Powerful above that [antecedent Logos-Personna].

[49]

ولنجعلن كل من يدخل فی البيان فی ظل الاثبات الی يوم ظهوری

فاولئك هم فی ظل الاثبات ان هم حين ظهوری بی واياتی يوءِمنون

والا لندخلنهم فی النفس ذلك ما يدخلنهم فی النار

And We assuredly enabled all who entered into the [religion of the] Bayān to be established

in the shadow of Affirmation (ẓill al-ithbāt) up until the Day of My Theophany (yawm ẓuhūrī).

Such are indeed in the shadow of Affirmation (ẓill al-ithbāt) if, that is, at the moment of

My theophany, they express faith in Me and in My verses.

Otherwise, We shall assuredly cause them to remain within the [antecedent] Logos-Personna (fī'l-nafs)

such that they will assuredly be consigned unto Hellfire (al-nār).

[50]

ان يا عبادی تتقون فان لی رضوانين جزاءِ تلك الكلمه فی حياتكم انتم عن الفناءِ لتوءِمنون

O My servants! Be ye pious in the fear of God!

This that thou might attain the [two] Riḍwāns ("Paradises") (riḍwānayn),

a portion of this Utterance [Word] (al-kalimat) [established] in thy life

that thou might be safeguarded from [spiritual] nullification (al-fanā').

[51]

افلا تنظرن الی الذينهم اوتوا

نصيبا فوق الارض كيف لم يذكرهم من احد ولو استظهر الحق عليهم لياخذنهم وليفنينهم هذا نارهم فی حياتهم ورضوانكم فی حياتكم انتم باستحقاق انفسكم تنظرون

Do ye not observe (O My servants)

such as were accorded a considerable portion on earth, how they go unmentioned by anyone.

If thou were to perceive the reality respecting them [thou would perceive that]

they are to be taken away and [spiritually] annihilated for this is indeed their Hellfire (al-nār)

within their lives and thy Riḍwān ("Paradise") in thy life.

Thou would, If thou become suitably worthy within thy selves, observe this very phenomenon.

[52]

فانكم ان لم تقولن لا اله الا الله كتب الله علی انفسكم فی الحين ان تفنين انفسكم

وان لم تفنين ويظهرن الحق او ادلاءِ الحق ليفنينكم هذا استحقاق النفس فی انفسكم

So thou [O My servants], should thou fail to declare "There is no God but God",

God will write down for thee at this very moment certain [spiritual] annihilation for thy selves.

And if thou are not suitably nullified [through fanā'] [at this time]

and there be manifest the Truth (al-ḥaqq) or the calumny of the Truth (idlā' al-ḥaqq),

He will assuredly cause thy [mystical] death.

Such is indeed the suitable estate of that [antecedent] Logos-Personna (al-nafs) within thy selves.

[53]

افلا تتقون ولا تقولن كلمه لا اله الا الله الا

وان تقترنن بذكر الرسول فی كل ظهور ثم بما قدر من عند الرسول لتوءِمنون

والا كل فی دينهم تلك الكلمه يقولون ونبيهم هم موءِمنون وموقنون

ولكنی لما احتجبوا عن ظهور الاخر لا ينفعهم ظهور الاول

So [O My servants]

How is it that ye fail to exhibit the pious fear of God and refuse to utter the statement [Word] (kalimat)

"There is no God but God" (lā ilāha illā Allāh)?

If, however, thou become associated with the Remembrance of the Messenger [of God]

(bi-dhikr al-rasūl) during every theophanic era (ẓuhūr) in line with what was ordained by the Messenger [of God] (al-rasūl), thou will of a certainly, be safeguarded.

Otherwise all shall [remain] in their religion (din), uttering that [credal] statement [word] (kalimat)

and, believing in their Prophet; having both faith and certainty.

Yet, should they become veiled from the subsequent theophanic Manifestation (ẓuhūr al-akhir)

the former theophanic Manifestation would find no use for them.

[54]

ولوهم فی دينهم مخلصون هذا اول الصراط فی دينكم انتم بالله واياته توءِمنون وتوقنون

تحين ما تسمعن تسمعن ان ينطقن من احد انه لا اله الا انا بايات بينات يعجز عنها كل العالمين

فلتقبلن اليه

And if such persons remain loyal within their religion (dīn) this is the first stage

on the path of their religion (ṣirāṭ fī dīnikum) [if, that is] they believe in God and in His [revealed] verses. Such faith is generated from the moment of coming to hear [about it] when there would be heard

one uttering [the statement], `He, verily, no God is there except I, Myself, with expository verses which none in all the worlds can replicate'. Of a certainty should ye turn towards Him.

[55]

فان هذا من تدعونه من اول الذی لا اول له الی اخر الذی لا اخر له هذا من يظهره الله



And if this [claim] comes from One about whom thou hast supplicated from the beginning which hath no beginning until the end which hath no end, this is [the messianic figure] man yuẓhiru-hu Allāh (Him whom God shall make manifest).

[56]

افلا تحبون انتم بالله ربكم توءِمنون وتوقنون

قل بلی انا كل بذلك عاملون

Do ye not love that ye should believe and be certain about God, thy Lord?

Say: Yea indeed! I am totally active in this respect.

[57]

فلتنقطعن عن كل شيیءِ ولتستمسكن بهذا

فان ما ينفعكم ذلك ان انتم قليلا ما تتفكرون

So be ye detached from all things and cleave steadfastly to this [Babi Reality].

If He enables thee to benefit thereby then thou should at least ponder thereon.

[58]

وان تجتحدون فی دينكم لا ينفعكم قدر خردل عندالله

وانتم ان كنتم فی اول دينكم موءِمنين ان تنفين انفسكم باستحقاقكم قبل ان يفنيكم الله ربكم

ان كنتم لمدينين

And if thou should disavow thy religion thou would not be enabled to benefit before God

even [to the extent of ] a mustard seed.

And if thou come to faith and certitude at the commencement of thy religion,

thou should annihilate thy [lower] selves through thine own worthiness

before God, [such that] thy Lord doth indeed annihilate thee if thou should be reckoned among the true religionists.

[59]

  وان الذين اوتوا الانجيل لووحدوا الله ربهم حين ما جائهم محمد رسول الله ليفنون انفسهم

ويدخلون انفسهم فی ظل الاثبات

If such as were given the Injil (Evangelion = Gospel[s]= Christians) had acknowledged the Oneness of God, their Lord

the moment that Muhammad, the Messnger of God, came unto them, they would have thereby annihilated their [lower] selves

and thus have enabled their [true] selves to enter into the shadow of affirmation (ẓill al-ithbāt).

[60]

ولكنهم لما ما وحدوا الله ربهم ما نفعهم توحيدهم فی دينهم وكيف شئون ما خلقت فی ظل هذا ولكنهم لا يعلمون

But since they failed to acknowledge the Oneness of God, their Lord, their notion of the Divine Oneness (tawhid)

did not benefit them in their [pursuit of] their [Christian] religion..

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Last updated 09/06/06

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