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The Sūrat al-qamīṣ (The Surah of the Garment) of Mīrzā Ḥusayn `Alī, Bahā’-Allāh
THIS TRANSLATION IS BEING CORRECTED AND REVISED 2006
[0] This is the Sūrat al-qamīṣ (The Surah of the Garment). We, in very truth sent it down as a Manifestation of My Temple (maẓhar haykalī) betwixt all the worlds!
In the Name of God, the Most Holy, the Most Holy and In His Namethe One Resplendent, the All-Glorious (al-abhā). [I] [1] O denizens of subsistent eternity (ahl al-baqā’) amidst the Supreme Concourse (malā’ al-a`lā)! [2] Hearken ye unto the Call of God from this vibrant Breeze which reverberates in this redolent atmosphere be neath this intimate, gracious Heaven.[3] He who voices these words is indeed the Muezzin, the One Who invites the people to prayer (mu`adhdhin),to the Most Great Pilgrimage (al-hujjaj al-a`ẓam) [4] This through this Greatest Word (al-kalimat al-akbar) which stands up above the Temple of the cosmic Script (haykal al-siṭr) in this Book (al-kitāb). [5] This on account of the Pen of Might (qalam al-`izz wa’l-faḍl) and by virtue of that Divine Grace which is hidden away. [6] Say: He indeed is the Most Great Book (al-kitāb al-a`ẓam)which was sealed up with the Seal of God (khatm Allāh), hidden beyond the veils of the Unseen and treasured up in the Treasuries of Might. [7] He, in very truth was made manifest through the Divine Grace in the form of the Divine Justice (al-`adl) during those days which were, in very truth, foreordained. [II] [1] O Solace of the Spirit (qurrat al-rūḥ)!
[III] [1] O Solace of the Spirit! (qurrat al-rūḥ)
[IV] [1] Say: By God! I, verily, am the Greatest Panorama (manẓar al-akbar) amidst the Supreme Concourse (malā’ al-a`lā), [2] the Most Pristine Beauty (jamāl al-athar) in the Abhā Horizon (ufq al-abhā) , [3] the Most Evident Word (al-kalimat al-aẓhar) nigh the Furthermost Tree (shajarat al-quswā), [4] the Mighty Announcement (al-nabā’ al-`aẓīm) nigh the Lote-Tree beyond which there is no passing (sidrat al-muntahā’), [5] the Hidden Countenance (ṭal`āt al-ghayb) in the Empyrean of the Divine Decree (jabarūt al-qiḍā’), [6] the Mystery of God and His Logos-Command (sirr Allāh wa amrihi) in the Kingdom of Origination (malakūt al-badā’). [7] Through the intimation of My Pen the decree of the letter Kāf ("K") was made manifest betwixt earth and heaven and the decree of the letter Nūn ("N") in the Cities of the Divine Names (madā’in al-asmā’) for thy Lord is indeed One Generous. [8] He, in very truth, poured the Divine Bounty upon thee and made thee to be a Mighty Pillar (rukn an shadīd an) [V] [1] Say: `I, verily, am the Most Great Pillar (al-rukn al-a`ẓam) and the Most Complete Word (al-kalimat al-attam). [2] And whoso taketh firm hold of Me is indeed one who taketh firm hold of the Mountain of God (jabal Allāh), the Help in Peril in this manifest Immutability (al-thubā’ al-mubīn). [3] who hath ever been far beyond the pavilions of Infallibility (surādiq al-`iṣma) [4] in very truth One concealed behind the threshold of the Veils of Divine Grandeur (`an warā’ ḥijbāt al-`aẓimat bi’l-ḥaqq mastūr an).
[VI] [1] O Solace of Eternity (qurrat al-baqā’) in the Resplendent Dawning-Place! [2] By God! Thou art indeed the Wise One in this Heaven. [3] Then be Thou Wise in whatsoever manner pleaseth thee for with thee are established the dictates of the Divine Decree as are consummate with true actualization [4] The very Suns and the Moons are subjected to thy Logos-Command (amr, Q. 7:54;15:12; cf.13:2; 14:33; 31:29; 35:13f; 39:5). [5] thine indeed is the Logos-Command (al-amr) for through none other than thee is the Logos-Command (al-amr) [operative] in the Mighty Empyrean of Eternity (jabarūt al-baqā’). (AQA 4:36) [6] And Thine is the Creation in the Kingdoms of both earth and heaven. [7] Thy Lord is He Who, no God is there except Him. [8] Before all the worlds did he make thee to be One Singled Out (al-khāliṣ), Victorious (al-nāṣir an ) and Evident (al-ẓayyir an). [VII] [1] O people of the Earth! You have supposed that you shall enter the Paradise in this Eden (al-`adn cf. Q. 61:12 ) which hath indeed appeared above the Temple of Ridwān in this Garden [2] this without any trace of love (ḥubb) for this Eternal (al-abadī), Primordial (al-aḥadī), Eternal without Beginning (al-azalī), All-Eternal (al-sarmadī), Persian (al-a`jamī), Arabic (al-`arabī) and Divine (al-ilāhī) Youth (ghulām). [3] What you suppose within yourselves is absolutely wretched. [4] Wherefore is the abode of the evildoers (mathwā al-ẓālimīn) a hellfire (nār), justly situated (bi’l-`adl), an ample [recompense] (mawfūr an) in the lowest depths of Genenna (cf. Q.17:63). [5] Say: We sent down into the hearts of the unbelievers a terrible fear of the realisation of justice (al-ra`b alā al-`adl) (cf. Q. 3:151). [6] And within the hearts of the confessors of the Divine Unity (al-muwaḥḥidīn) did We evoke a sense of peaceful security (sakīnat an; ; cf. = Heb. Shekinah, cf. Q. 48:4, 18,26; cf. Q. 2:248, 9:26, 40)through the Divine Grace [7] diffused from this Book which was indeed sent down unto all the worlds from the Heaven of the Unseen (samā’ al-ghayb) through the Divine Bounty (bi’l-faḍl manzūl an).
[VIII] [1] O denizens of the realms of Existence (ahl al-imkān)! Hearken ye unto the melodies of God (naghmāt Allāh) in the mid-most heart of the Garden of Paradise (quṭb al-jannat al-firdaws), from the Lote-Tree of Holiness (sidrat al-quds) which was planted in the Land of Za`farān (Saffron= Edirne [Adrianople]) by the hands of the All-Merciful [2] Say: By God! Through but a single melody therefrom the theophany of Light (tajallī al-nūr) was realized upon the Elevated Mount (al-ṭūr al-rafī`), in the Sinai of Holiness (fī sīnā al-quds) beyond the domain (?) of Intimacy (sanat al-uns) before Moses the Speaker (li-mūsā al-kalīm) in the Lofty Heights of Eternity (XXrafaraf al-baqā’) nigh the Lote-Tree of the Extremity (shajarat al-quswā). [3] This on account of this Sinaitic Fire (al-nār) which blazeth out with Golden [Yellow] Light proclaiming, "I, verily, am God, your Lord and the Lord of your fathers aforetime" (cf. Exod. 3:6; Q. ). [4] He, assuredly, was ever One All-Surrounding (muḥīṭ an ) relative to all the worlds. [5] It was through but a single melody there from that the spirits (al-arwāḥ) were moved in the bodies of contingent beings and the Nightingale of the Divine Throne (dīk al-`arsh) did warble betwixt earth and heaven. [6] On this account did the the Spirit of Holinesscry out with a wondrous, melliflous, Tongue whereat was manifest the decree of the letter al-Kāf ("K") and the letter Nūn ("N"). [7] Thus was completed the intention of God as befits whomsoever is in the heavens or on the earth. [8] The Beauty of God (jamāl Allāh) was made manifest adorned with such an Ornament (ṭarāz) that all such as are in every dominion were thunderstruck [ AQA 4:37]. [IX] [1] O thou people of the earth! Inasmuch as thou shalt never be satisfied with this Most Pristine Beauty (al-jamāl al-aṭhar) in this Greatest Ridwān (al-riḍwān al-akbar) [2] then die in thy fury for there hath indeed appeared the One whom God made him to be a Light (nūr) unto such as confess the unity of God (li’l-mawḥiddīn) and a Fire (nār an) unto the unbelievers. [3] And He hath ever been cognidant of all things (bi-kull shay’ baṣīr an) [4] Say: None hath raised up a Call unto God this Day save such as hath enetered into the Paradise of Immortality (jannat al-khuld), [5] annihilated through this Word (fanā’ hadhā’l-kalimat) which was, in very truth cried out in this Sinaitic Mount (al-ṭūr) as accords with the elevation of this Cause (al-amr). [6] Say: This is assuredly the Book of God (kitāb Allāh) and the Sealed and Embellished Scroll (ṣaḥīfa al-makhtūma al-mamhūra) which was [7] preserved, in very truth, beneath the Storehouses of Might (kanā’iz al-qudrat) and within the Veils of Infallibility (ḥijbāt al-`iṣmā’). [X] [1] O thou concourse of the earthly and heavenly regions! How could ye estimate that ye could fathom anything other than a few mere dewdrops of the reality pertaining to this Fortified Citadel (aqṭār hadhā al-ḥiṣn) ? [2] This since it was fashioned from Ingots of Iron (zubar al-ḥadīd) (cf. Q.18:95) raised up beyond the very Mountain of Might (jabal al-`izz) ! [3] Or how could ye reckon that ye could come out from the land of God (arḍ Allāh)? [4] Nay indeed! By He besides Whom there is no God ! They shall never fathom its magnitude [points of exit] (al-nufūdh) nor prove capable of emerging therefrom; [5] unless, that is, they should take firm hold of this Golden Cord (al-khayṭ al-sufrā’) within this atmosphere (hawā’) [6] For such hath radiated forth from this Heaven (samā’), divulged its theophanic glory in this Divine Cloud (tajalla `alā hadhā `amā’), which was transfigured in Crimson hue (istaẓahara bi-lawn al-ḥamrā’) in the midmost heart of this Eternity (quṭb hadhā al-baqā’). [7] And these matters have not even been comprehended by the insight of the peoples of radiance ( `ayūn ahl al-sanā’) lest they be numbered among the the inmates of Paradise (ahl al-firdaws) within the Ridwān of Holiness as written down by the Pen of God (qalam Allāh) Himself. [XI] [1] O people of the Bayān! Do ye utter the like of what they uttered aforetime, reckoning that "the Hand of God is chained up"? Or do ye suppose within thy selves that the Gates of the Divine Bounty (abwāb al-faḍl) are bolted up? [2] This after they were everlastingly opened up before the countenances of all such as inhabit the heavens and the earth! [3] Say: By God! Since the Gate of Holiness (bāb al-quds) was opened up o the right-side of Paradise, the Ancient Beauty (jamāl al-qidam) dawned forth therefrom with Manifest Sovereignty (sulṭān mubīn an), [4] This is indeed the One Whom God madeto be an Herand (bashīr an) [AQA 4:37] for such as confess the Unity of God (li’l-mawaḥiḍḍīn) and a Warner (nadhīr an) for such as deny the Oneness of God (li’l-mushrikīn). [5] He is, indeed the Lamp of God (sirāj Allāh) betwixt the heavens and the earth (cf. QA1:X), one ignited through His Essence (bi-dhātihi), before His Essence (li-dhātihi), through the Oil (duhn) of His own Logos-Self (nafsihi)(cf. Q. 24:35) [6] from which are illuminated the members of the Supreme Concourse (malā’ al-a`lā’) as well as the deinzens of the Crimson Paradise (jannat al-ḥamrā’) and the people of the Abyss of Sanctity (qulzūm al-quds) situated beyond the Depths of the Divine Grandeur (lujaj al-kibriyā’). [7] Thus was the Command (al-amr), in very truth, written down by the Pen of the Divine Decree (qalam al-qiḍā’) upon the Tablet of Realization (lawḥ al-imḍā’). [XII] [1] O Solace of Eternity (qurrat al-baqā’)! [2] Withold thou not the wonders of thy Grace (badā’ī al-fayḍ) from the domains of contingent Reality (al-mumkināt), nor should ye hide it through the veils of mystical allusions (hijābāt al-ishārāt). [3] Emerge then! from beyond the Ruby Chamber (gharf al-yāqūt) then proffer ye the Chioce Wine of Life (khumrā’ al-ḥaywā) from the Goblets of the All-Merciful in this Riḍwān, [4] through the hand of this Young Boy (ghilmān) who hath been made manifestfrom the Horizon of Holiness (ufq al-quds) with the Ornament of God (ṭarāz Allāh). [5] Beware then lest ye shield thine eyes from the Divine Grace (al-faḍl) or hold back from the servants the Kawthar (Fountain) of the Divine Bounty (al-jūd) [6] Neither fix thy gaze upon them nor upon what is associated therewith. [7] Rather, do thou gaze upon the Greatest Panorama (al-manẓar al-akbar) which is indeed a mighty, praiseworthy station (maqām). [8] Then be ye merciful unto them and raise them up unto this Heaven where there exists the Cloud of Might and Eternity (saḥāb al-`izz wa’l-baqā’). [9] Shower ye then down upon contingent existence the beloved rains of the Divine Bounty. [10] Thou art indeed One Generous (al-karīm) in the Kingdom of Names (malakūt al-asmā’) and the Ancient One characterized by the Divine Grace (dhū’l-faḍl al-qadīm) in the Mighty Empyrean of Eternity (jabarūt al-baqā’), [11] One possessed of Mighty Bounty (dhū’l-jūd al-`azīm) in the celestial sphere of Divinity within the transcendent Cloud (lāhūt al-`amā’). [12] In very truth wert Thou amongst the Supreme Concourse ( al-malā’ al-a`lā) as One manfest through the Divine Bounty above the celestial Throne (al-`arsh). [13] Say: The Beauty of the All-Merciful (jamāl al-raḥmān) hath appeared, and the Countenance of the Hallowed Glory (ṭal`at al-subhān) made manifest in the Human Temple (haykal al-insān). So blessed by God Who, in very Truth, sent Him. [14] He taught this Pen (al-qalam) the secret of the alphabetical Locus (al-saṭr), the Decree of the Exposition (ḥukm al-bayān) , for He was indeed One Powerful over all things. [XIII] [1] O Solace of the Spirit (qurrat al-rūḥ) ! [2] The people acknowledged a Beneficience (ni`mat) which We bestowed upon Thee before the creation of all levels of existence (al-mawjūdāt) within the proto-atoms of pre-Eternity(fī dharr al-baqā’) [3] as well as prior to the ornamenting of the (pre-existent) bodies of all things (hayākil al-ashyā’) with the Garment of Names (qamīṣ al-asmā’) at the (pre-eternal) moment when the Adam of Eternity (ādam al-baqā’), through the hidden Logos-Command, existed within the Clay of Realization (bi-ṭīn al-qiḍā’ bi’l-amr maknūn an). [4] And since the calumnies of the unbelievers against Thee were averted do not weep. [5] We will assuredly come to sanctify the strutting train of Thine opponents (dhīl riddā’ika) from the Manifestations of Names and Attributes (maẓāhir al-asmā’ wa’l-ṣifāt) just as We purifued Thee from the gnosis of every miserable unbeliever (irfān kull mushrik shaqī an). [6] Wherefore stand ye upright for the Cause! Then cry out betwixt earth and heaven for We have girded the Spirit which is in Thy Breast (al-rūḥ fī ṣadrika) ! [7] So Trust in God thy Lord in the Nightime of Sanctity (`ashiyy al-quds) and the radiant Dawntime of Nearness (ishrāq al-qurb) for He will indeed protect Thee from from every wicked tyrant (ẓālim athīm an). [8] So draw ye near unto God, thy Lord then turn aside from whatsoever is other than Him for We will guard Thee through the Sovereignty of Might and Power (bi-sulṭān al-qudrat wa’l-quwwat), [9] and We shall preserve Thee with the Infallibility (`iṣmat) which remains incomprehensible to all the creatures. [10] He will indeed manifest Thy Cause (amr) and We shall elevate Thy Name within the Concourse of Divine Names (al-malā’ al-asmā’). [11] And We shall make mention of Thee within the pavilion of Holiness (surādiq al-quds) with a Tongue that is Confirming and Trustwowrthy. [12] Thus do We cast upon Thee something of the verses of the Cause (āyāt al-amr) and We communicate to Thee a the divine verses (al-āyāt) to the end that they be a consummate Proof (ḥujjat) from before Thy Lord, sufficient for all the worlds. [XIV] [1] O Thou Greatest Remembrance of God! (dhikr Allāh al-akbar) ! How shall I make mention of the wonders of Thy Remembrace (badā’i` dhikr) in that Thou inspired Me (ilham) after the unbelievers encompassed Me, from every direction. And Thou did indeed did bear witness thereto. [2] By God! The Principal Figure (ra’as al-khayṭ, lit. `head of the thread’) was in error over My Cause (amrī) and confusion (mutaḥarrir an) itself did shriek when hatred (al-baghā’) was noised abroad within the breasts of such as have no faith in Thee, in the sprectre of a moment (?). [3] And Thou wert One Exalted (`alī an) in their eyes but when he gazed upon the wonders of Thy Benevolence and Thy Bounty respecting My Truth (ḥaqqī ) and drew nigh unto Thy Self he delightedly convulsed My Spirit (rūḥī)
[XX] [1]
[XX]
O Letter "J" (ḥarf al-jīm) !
[XX]
The following paragraph of the Surat al-qamis is an address to the elevated members of the Supreme Concourse O people of eternity (ahl al-baqā’) among the Supreme Concourse (al-malā' al-a`lā) !
O Delight of the Spirit! The polytheists have been in doubt about Thy Cause, despite the fact that We enabled Thee [Bahā'u'llāh] to cry out in the accents of the Remembrance (al-dhikr) before the Dawning-Place of Light in this Theophany (al-zuhúr) which hath beamed forth in this Mount (al-túr) . . . O denizens of Existence!
It is here presupposed that Bahā'u'llāh spoke with the voice of the messianic Remembrance whose advent was anticipated by the Bāb in his Qayyúm al-asmā'. Like the Remembrance, he reveals verses from the "Mount" of his being in the new Bahā'í theophany or dispensation (zuhúr). From the "Land of Saffron (za`farān)" (= Edirne = Adrianople) as the "Lote Tree of Holiness," he calls out divine melodies. Through him the theophany of the Sinaitic Light was realized before Moses (see Qur'an 7143) when he proclaimed his divinity from the all-encompassing blazing, yellow light of the Sinaitic Fire. In the lines following those translated above, Bahā'u'llāh dwells on the stunning results of his theophany before Moses. He speaks of his manifestation as that of the "Beauty of God" (jamāl Allāh) before which all souls in the dominion of God were thunderstruck or fell into a swoon. Alluding to the yellow color of the Sinaitic Light, he also pictures himself as the "Yellow Thread" (al-khayt al-afrā') which he explains, "beamed forth in this Heaven", "divulged glory (tajallā) upon this Divine Cloud (al-`amā') and been made manifest in crimson hue (bi-lawn al-ḥamrā') in the midst of this Eternity (al-baqā')" (AQA 436-7). The implication is that the glory of Bahā'u'llāh's theophany was the radiating of the yellow Sinaitic light and the crimson Sinaitic fire mentioned in the Qayyúm al-asmā' and other writings of the Bāb. Clear reference to Qur'an 7143 and to Qayyúm al-asmā' surah 28 is also made in the following passage from the Sura of the Robe
As the return of the "Primal Beauty" manifest in the Bāb, Bahā'u'llāh claims to have divulged the glory (tajallā) of a mere glirnmer of the Sinaitic lights of his Face. This stunning theophany, anticipated in the Qayyúm al-asmā', caused the mysterious Sinaites or "inhabitants of the Mount" (al-túriyyún) to swoon away. Similarly, at yet another point in the Sura of the Robe, we read,
The inhabitants of Sinai or the Mount, among other exalted beings, have been powerfully influenced by the manifestation of Bahā'u'llāh. Several passages of the Surat al-qamis are addressed to the peoples of the worlds as well as to members of the Bābī community. In various ways Bahā'-Allāh proclaims his exalted status as the one predicted in Bābí and other sacred scriptures. He states that the revelations of the Bāb were revealed for his sake
The Divine and messianic status of Bahā'-Allāh was concealed from humankind and from the followers of the Bab. His Reality was concealed behind 70,000 veils of Light the like of which human vision had not. Proclaiming his mission Bahā'-Allāh at one point states
Bahā'-Allāh expresses his concern over the rejection of a future theophany Say: O people! I fear not for mine own self. Nay rather, for He who shall come after me on the day in which the fire will blaze up and the lights will radiate forth within it... Bahā'-Allāh bemoans the rejection of the Bab
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BAHA'U'LLAH baha'u'llah Bahá'u'lláh Baha'-Allah Bahá |