Edirne Period c. 1867
IN PROGRESS JAN 06
Introduction
The Persian
scriptural Tablet of Baha'-Allah to the Babi believer Mullā / Mirza `Alī
Muhammad Sarrāj [incorrectly, Sirāj]
(18XX-18XX) of Isfahan dates from the latter years of the Edirne (Adrianople)
period, most probably to the year 1867 CE. -- the date may be to
the year 1283-4 /May/June/July 1867? as it seems to have been written during
the time of Bahā-Allāh's residence in the House of Amr-Allāh. It has been printed once in Ishraq Khavari (ed) Mā'idah-yi
āsmānī vol. 7 pp. 4-118 and occupying well
over 100 pages in this printed text. The text can be found in several mss.
compilations including INBMC 35: 190-276 and INBMC 73: 178-231.
The
Lawḥ-I Sarrāj
would perhaps be
around 120 pages in English translation. It is about 2/3 rds of the length
of the well-known Kitāb-i īqān ("The Book of Certitude") which is XXX pp. in
the printed Persian text and 164 pages in Shoghi Effendi's English
translation. The Lawḥ-i Sarrāj is certainly one of the longer and
fairly weighty works of Bahā-Allāh. It deals with quite complex or
theologically loaded issues often exhibiting an highly Arabized Persian
and containing a large number of Arabic citations from a number of the
Arabic writings of the Bāb. Only two brief passages from the
Lawḥ-i Sarrāj have been
translated
into English by Shoghi Effendi. They are printed in Gleanings from
the Writings of Bahá'u'lláh, sections L (50) on Bahā'-Allah's
divinely conferred theophanic status and revelatory ability and XCVII
(97)on the reality of the possibility of the alchemical transformation of
copper into gold.
`Alī
Muhammad Sarrāj,
"The Saddler" or "Leather-worker"
had met the
Bab during his stay in Isfahan (1846-7) and subsequently became a Babi.
He was the brother of
Mullā Rajab `Alī ( d. [assassinated at] Karbala [by Nāṣir the Arab] 185?) entitled Qahīr
("Wrathful" -- Rajab `Alī = abjad 315 = abjad Qahīr) by
the Bāb and of the Fāṭimah (c. 1832- [Dec. 1Xth] 1916) whom the
Bāb took as his second wife in Isfahan. This apparently at the
prompting of Manūchihr Khān, the then governor of Iṣfahān while he was
resident there (late 1846 or early 1847). Later later Mīrzā Yaḥyā, contrary
to the instructions of the Bāb, took her in marriage. The former two brothers
, `Ali Muhammad and Rajab `Ali were staunch supporters of Mirza Yaḥya Nūrī, Subḥ-i Azal (c. 1830-1914).
They remained so after the writing of the Tablet to Sarraj despite its
detailed theological and historical arguments. Mullā Rajab `Alī was the
author of a quite lengthy (around 175pp) and detailed Azalī treatise in
support of the position and leadership role of Mīrzā Yaḥyā (copy in EGB mss.
Coll. ADD).
The Lawh-i
Sarrāj
has often previously been referred to as the Lawḥ-I Sirāj or
"The
Tablet of the Luminary [Light]" for the unvoweled consonants Ṣ-R-J
would most readily call to mind the common qur'ānic
term sirāj ("lamp")
(see
the `Light Verse', Q. 24:35). This word siraj is in fact very frequent in
the numerous Arabic and Persian writings of the Bāb and Bahā'-Allāh,
hence the error (cf. Balyuzi, BKG: 237). Read or pointed as an intensive
form of the active participle (or adjective) after the paradigm
fa``ālūn we basically have a noun indicative of a profession or
occupation. Thus Sarrāj, a word descriptive of the profession of
the recipient of the Tablet, namely `saddler', a maker or seller of
saddles (for horse riding'). Note similarly the word hallāj which
indicates `wool carder' which was the profession of the famous
Ṣūfī mystic al-Ḥusayn ibn Manṣūr al-Ḥallāj (d. c. 992) who uttered the words
anā al-ḥaqq = "I am the (Ultimate) Truth [True One [God]". Note again
`Aṭṭār meaning `Perfume merchant' or `Druggist' as was Farīd al-Dīn
`Aṭṭar (d. c.122X) the author of the Mantiq al-Ṭayr, ("The Discourse
[Conference] of the Birds") and other Persian mystical poetry.
Contents
Bahā'-Allāh's
lengthy Persian epistle to Mullā Alī Muhammad Sarraj is largely a reply to
questions posed about the position of Mirza Yahya and the Azali Babis in the
light of Bahā'-Allāh's claims. At one point within this treatise Baha'-Allah
quotes Qayyum al-asmā' XXVIII, argues that the "latter turn" ( karrat al
ukhra) has been manifested through his revelation and underlines the
fulfillment of that line which anticipates the "death" or "annihilation" of
the "dwellers on the Mount" (ṭūriyyun). This in order to illustrate the fall
of Mirza Yahya, the "one time "Blessed Fruit" (thamara ṭūba ) who has been
trans formed ( as a result of his rejection of Bahā'-Allāh's claims) into a
mere "wild gourd" or "colocynth" (hanzal). Elevated Babis have become
satanic souls. Exalted Sinaites have lost their lofty status, in view of
their having failed to sustain the impact of the new Baha'i theophany. In
another connection Bahā'-Allāh claims to be privy to secrets which were not
heard by the Prophet Muhammad during his "Night journey ( mi`raj) by Jesus
in the "heavens of the Divine Command" or by Moses "the Speaker" (al-kalim)
when situated "upon the Mount of gnosis" ( ṭūr al `irfān ) and listening to
the proclamation of the "Tree of God" ( shajarat Allah ). He also argues
that such scriptural expressions as "Lote Tree of the Extremity" ( sidrat i
muntaha ), "Furthermost Tree" ( shajarat i quswa ), "Leaf"( waraqa ) and
"Fruit" ( thamara ) may apply to the faithful believer in God. Babis who
were referred to in these terms thus have no special or supremely
authoritative positions. Yahya*s being referred to as the "Fruit" ( thamara
[of the Bayan ]) by the Bab is of no great moment in the light of the
exalted status of Bahā'-Allāh.
The Lawḥ-i Sarrāj is a response to various
questions relating especially to the titles, position or status of Mīrzā
Yaḥyāt about how ḥurūf-i `aliyyīn ("elevated [sublime] letters [souls]")
can become ḥurūf-I sijjīn ("debased letters [souls]"). One mss. INBMC 73:198
begins,
"He is the Answerer [Beloved One]
(huwa al-mujīb [maḥbūbī]).
In reply to the questions of Muhammad `Alī
Sarrāj Iṣfahānī
The
letter of that reverend one [ān jināb] was presented before the [Divine]
Throne (al-arshī and arrived unto the locale the nature of which none
knoweth other than He Himself. The contents thereof were observed with the
perception of God (malḥū- Allāhī. It had been enquired as to how it can
possibly be that ḥurūf-i `iliyyīn ("elevated [sublime] letters" [souls]) can
be transformed [changed] (tabdīl mīshavad] into ḥurūf-i sijjīn
("debased letters" [souls]) or [the condition of faith] affirmation (ithbāt)
be altered into one of [faith] negation (nafīīt), how the choice fruit
(thamara janniyya) can be abstracted from the spiritual subtleties (laṭifat)
or the [station of the polished] Mirror (mirāt) be witheld from the
splendours of the lights of the Sun of Mystic Meaning (ishraqāt-i anvār-i
aftāb-i ma`ānī).
So
Yea! Indeed unto what thou hast asked for thou art of such as pose
questions. Thou hast submitted numerous questions for in this
[eschatological] Day (al-yaum) it is [perfectly] legitimate [necessary] for
every soul that is troubled [weak, incapacitated] to enquire after the
mystical [gnostic] aspects of the enigmatic divine realities (irfān-i
mu`ḍilāt-i masā'il-I ilāhiyya) from the [Embodiment of] the Law of Lordly
Knowledge (sharī`a-yi `ilm-i rabbāniyya) and the All-Enduring Euphrates of
Wisdom (furāt-i ḥikmat-i ṣamadāniyya) and expectently [hopefully]
become a recipient of a sprinkling (bi-rashḥī) from the [Divine]
Fountainhead (mashrūb) and experience beatitude (mustarīḥ gardad) upon the
carpet of tranquility and certitude (bisāt sukūn va īqān). We supplicate God
that He may enable thee to ascend unto a station (maqām) in which thou shalt
witness the Ancient Beauty (jamāl-i qidam) with thine eye and be
abstracted from the sight of the worldly realms, shall hear His
[divine] melodies (naghāmāt) with thine own ear and be detached from the
[vagaries] of the inmost hearts (afi'dat pl. fū`ād) of whomsoever lieth
within either the heavens or the earth[s]. ... There is no God except Him.
The
Supreme Countenance (tal`at al-a`lā) [= the Bāb] is assuredly [this] His
Bahā' (Beauty-Splendour= Bahā'Allāh) within the Supreme Concourse (al-malā'
al-a`lā), His very Radiance [Splendour] between earth and heaven, His
Grandeur (kubriyā') unto whomsoever lieth within the Kingdom of the
Command and the Creation (malakūt al-amr wa'l-khalq). The same do all things
(kulli shay') cry out [as thou wouldst realize] if thou be in
possession of a hearing ear. This in that [this eschatological] Day is it
that incumbent upon every soul before God to investigate and ponder upon His
Cause with their very eye, ear, and heart.
Summary Notes and
translations
MA = Ishraq Khavari (ed) Mā'idah-yi āsmānī
vol. 7 + page number.
The terms `Iliyyīn and sijjiyyīn. `Aliyyīn
is from the Arabic triliteral root `-L-W/Y which has the basic verbal
connotations of being high up, sublime, exalted, etc. The Arabic word `Aliyy
is one of the Names of God as is the proper name `Alī which means `Exalted',
`Elevated' Thus `Alī b. Abī Ṭālib (c. 598-661/ 40).... Note
other Imams + 1st name of Bāb + 2nd of Bahā' + Quddūs, etc..
The
terms `i[ī]liyyīn and sijjiyyīn themselves sometimes occur in
antithetic pairs in various of the writings of the Bāb and Bahā'Allāh. In
the Kitāb-i īqān for example we read: in the section explaining AAnd He
shall send His angels..) (Matt 24:31aī: ABy Aangels) is meant those who,
reinforced by the power of the spirit, have consumed, with the fire of the
love of God, all human traits and limitations, and have clothed themselves
with the attributes of the most exalted Beings (`āliyyīnī and of the
Cherubim..) (KI:XXt tr. 50-51). Sijjīn is a qur'ānic word. It occurs in Q.
83: 5-9 where we read,
َ كَلَّا إِنَّ كِتَابَ الفُجَّارِ
لَفِي سِجِّينٍ وَمَا أَدْرَاكَ مَا سِجِّينٌ كِتَابٌ مَّرْقُومٌ
"Nay! But the leger [book] of the
libertines (kitāb al-fujjār) is in Sijjīn.
And what shall [enable thee to
comprehend] what is Sijjīn ? [It indeed is but] a Book
Inscribed ( kitāb marqūmī.)
Sijjīn here taken by many Qur'ān commentators
to be a proper name. There are numerous explanations often revolving around
aspects of it being thought to be indicative of the lowest "earth", a "rock"
or "well" in the depths of hell or it being (as the Qur'ān indicates)
the name of a book recording all human actions. In EI2 IX:538
Vacca states
"Without the definite article Sidjdjīn
designates Hell Fire, or again, something painful, violent, hard,
durable or eternal. The interpretations are influenced by the term's
resemblance to sidjdjīl, associated erronously with the root s-dj-l.
Although al-Suyutī's Itkān classes it amongst non-Arabic words, no
generally accepted etymology has been put forward.. The lexicographers,
on the other hand, make it a synonym of sijn (prison), which has
influenced the most widespread interpretation of the commentators who
see it as the place where the record of the evildoers is kept rather
than the record itself. The Kur`ān's text admits of both
interpretations."
Bahā'-Allah thus speaks of various modes
of transformation using highly technical qur'ānic and Sufi influenced
vocabulary. People veiled from the Bāb experience judgement on
his advent.. "They were [numbered] among such as are consumed with idle
fancy in the archetype ["Mother" Book] of the aforementioned
Tablets (umm al-alwāḥ madhkūr an)." So away from such
matters... Set gave upon the Divine Representative e.g. stations no such a
big deal...
MA VII: 7
This Day if all who exist in the heavens and on earth were to become
Bayān-type “Letters [of the Living” (ḥurūfāt-I bayānīyya) -- who are
100,000 times more elevated and greater than the “Qur'ānic Letters” (ḥurūfāt-i
furqānīyya)ī -- and evince the least modicum of such qualities they
would regarded as having attained....
Theophanic Claims:
MA VII:8
"The Glorious Beauty (jamāl-I subḥān) is
being established upon the Throne of the All-Merciful (`arsh-I raḥman)
and a ray of the Lights of the Sun of His Bounty shineth upon and is
disclosed unto all things"
-
On the effects of Bahā's manifestation.
Every atom ..
-
"Beatitude: "Blessed be whomsoever
knoweth himself through His Self and becometh detached from all that is
other than Him." Cf. Man `arafa nafsahu fa-qad arafa rabbuhu...
MA VII:8 line
3ff.
-
1st Direct Address to `Alī Muhammad Sarraj:
-
"O `Alī. Hearken unto the Call of God (nidā' Allāh) and attain unto a locale that hath ever been and will
eternally remain sanctified from Names (asmā)" . The important thing is
beauteous designations of the Pen of the Creator of the Kingdom of
Names.. Says his intention is that "that revered One" (presumably Yaḥyā
or Sarrāj) should burn away the veils and be sanctified from idle
speculations. No light.. "in that place the stars of the seeker (nujūm-i
tālib) are naught but the dark clouds of the night (-alamāt layl..)"
-
Very astonishing that they are astonished
at the changing and alternation of the names of the people when "at
every moment change and alternation of manifestations of names and their
Dawning-Places may be observed. Despite this the people get embroiled in
veils of idle fancy.. Despite this people are veiled
-
ADD
