The Tablet of Unity (Lawh-i Ittihad)
Provisional Translation
by Juan Cole
published in Ad`iyyih-i Mahbub, pages 388-406
He is God. Exalted be his station, of wisdom and utterance.
A letter reached this wronged one from one of those Sayyids who had advanced
toward God, had heard and replied to their lord, the kind, the generous. All
are mentioned before the most great countenance. We ask the Eternal Truth to
confirm all of them in that which will cause them to be mentioned forever.
You asked about unity. On the primary level is unity of religion. This unity
has ever been the means by which the cause of God has been made triumphant,
throughout the centuries and ages. Gathering together is itself the spiritual
sword of God. For instance, if a government noticed that the majority of the
country's inhabitants had pierced the veils and advanced toward the horizon of
the divine revelation, it would fall silent and listen to what was being said.
And every soul who grants it a hearing will attain to mystical insight into
the Eternal Truth, may his glory be glorified-save for those souls who are
altogether distant from divine compassion and who unreservedly deserve divine
wrath and chastisement. Such souls are in any case deprived and stunted.
On another level, unity is unity of speech. This is most necessary. For
instance, consider that if two souls from among the friends of the Absolute
Truth arrive in a land and speak about a matter so as to dispute with one
another in their discourse, this would become a cause for contention. They and
all the others would thereby be deprived of the bounty of unity that has been
revealed by the pen of the lord of creation. Among the helpers of God is
discourse. In this greatest of dispensations, deeds and ethics are the armies
of God, and are busy aiding him. If discourse is delivered in a measured
fashion, it is a divine mercy. If it goes to excess, it becomes destructive.
In the tablets, we have advised all to employ a sort of discourse that has the
characteristics of milk hidden within it, and to nurture the children of the
world with it so that they might be brought to the age of maturity. In every
station, discourse becomes apparent by virtue of some quality, and shines
because of some impact. The scent of good or bad wafts from it.
In another station, by unity is meant unity of deeds. For differences therein
become a source of difference. When this wronged one was exiled from Baghdad
to Edirne, on the road I arrived at a mosque. Different daily prayers could be
seen in that place. Even though it would be correct to describe each as the
daily prayer, each was distinguished in some respects from the other. If the
party of the Qur'an had truly implemented what was revealed by the pen of the
All-Merciful, everyone on earth would have had the honor of believing in
Islam. Differences in deeds became a cause of difference in the cause itself,
and the cause was weakened. One prayed with hands clasped, another with hands
open. One pronounced greetings during the bearing of witness, while another
said "Peace." Beyond these examples, one group danced about and
called it the remembrance of God. I take refuge in God, who is sanctified and
purified of above such forms of mention, and is innocent of them.
Consider the Law of the messenger [Muhammad] of God--may the spirits of all
else be his sacrifice--as a sea. They have hived off from this sea innumerable
straits, and this has weakened the Law of God among his servants. Even to this
day neither kings nor subjects, nor the poor, have understood the reason, nor
how lost honor could be restored and lost knowledge recovered. They were not
aware, nor are they still. One strait is Shi`i and another is Sunni; another
yet is Shaykhi. One strait is Ni`matu'llahi, another is Naqshbandi. One is
Malamati, another is Jalali. One is Rifa'i, another is Kharabati. "If you
count the paths to hell, you will never reckon them all." Now, stones cry
out and the most high pen wails. Consider what happened to this system of
religious Law, the light of which was the illumination of the world, and the
fire of which was the guide for peoples-that is, the fire of its love. Blessed
are those who think, and those who discern, and those who are fair. This
difference in deeds caused the edifice of the cause of God to be shaken.
People of the Bayan, listen to the call of the wronged one. Do not inflict
calamities on yourselves as past religious communities have done. He revealed
the proof and made manifest the path. Take care not to differ with regard to
what was revealed from the heaven of the will of your lord, the mighty, the
omnipotent.
By the life of God, if someone else could have been found to speak or to
arise, this servant would not have uttered a single word. The point is that
God would not have delivered him into their hands-that is, the hands of the
people of the Bayan. Consider, people of insight. Purify and sanctify your
hearts and breasts with the water of life that flows from the pen of the
All-Merciful. Busy yourselves with helping, with the troops of good deeds,
pleasing ethics and divine words. This is the counsel of God that has been
revealed by the most high pen in the tablets.
Among them is the unity of station. This unity is the basis for the rise and
exaltation of the cause among the servants. When the idea of being higher and
better appears among the servants, the world is destroyed and desolated. Those
souls who have drunk from the sea of the discourse of the All-Merciful and are
gazing toward the highest horizon must view themselves as dwelling in a single
locality and having a single station. If this matter is established and is
realized by the power and might of God, the world will become the most
glorious paradise. Yes, human beings are precious, just as it is said in every
one of God's verses. But to see oneself as most learned, most just, most
judicious, most virtuous, most pious and most exalted is a serious error.
Blessed are those souls who are adorned with the ornament of this unity and
given success by God. Consider the clergy of Iran. If they had not considered
themselves the most exalted and the best of the people, their poor followers
would not have busied themselves with cursing and pronouncing imprecations on
the desire of the worlds. A person-no, an entire world-stands bewildered at
those artificial and negligent persons. The fire of pride and haughtiness has
consumed all, but they are unaware and still oblivious. They have not attained
even a droplet from the sea of knowledge and learning. Shame on them, and on
what they have said and done on the day of recompense and on this day wherein
the people have risen up for the lord of the worlds. If the most high pen
desired, it could mention the levels of unity in everything and in every
affair in their entirety. but this task would require it to be occupied for
years.
Among them is the unity of persons and wealth, and with this station we will
close our discussion of unity, by our own decree, and we are the mighty, the
sovereign. This is a unity that forms the wellspring of gladness, joy and
delight, if they only knew and understood. The negligent mullahs should not
say, 'To whom should this wealth return?' It should return to everyone. This
unity produces philanthropy, and philanthropy is beloved in the divine Book,
before and after. This philanthropy relates to wealth, not to anything else
above and beyond it: "Preferring others above themselves, even though
poverty be their portion. And whoso is guarded against the avarice of his own
soul, those-they are the ones who prosper." (Q. 59:9). This station is
above equality. Equality involves depriving the servants of God of the things
he had graciously bestowed on them. Enjoy the comforts of life and help others
like you to enjoy them. This station is most beloved, so that all might share
in the bounty and have a portion of grace. Those who prefer others to
themselves enjoy, in reality, a station above other stations, and what was
mentioned by the All-Merciful in the Qur'an bears witness to this saying.
Party of God: Shall the highest pen lament for itself or for what has occurred
in the world? Matters have come to such a pass that puddles claim to be seas
and lizards claim to be eagles. What has happened, and what clouds of smoke
have encompassed the world? Does the fragrance of revelation not waft, and is
it not superior to other scents? Can the straight path not be distinguished
from the routes of Satan? No, by my soul. The Eternal Truth, with all its
attributes and actions, is superior to all else. Those who possess insight are
in no confusion about it, nor shall they ever be. The intent of the unity of
souls is love of God, and the word of God, such that all should gather around
it and cling to it. Everyone with insight and intellect confirms what has been
revealed by the most high pen. Each of the unities that have been mentioned is
a troop in the army of God and a party of the parties of God and a cause among
the causes of God. The unity of souls has ever, from the beginning of creation
until the present, been a help to and support for God-that is, the unity that
came about because of the command of God and his divine legislation. In this
station unity does not go beyond this level. The most high pen at this time
ever counsels its friends to unity and concord, so that thereby the cause of
God, the guardian, the subsisting, can be made manifest. The same
considerations exist with regard to wisdom. Some of the divine friends have
not observed wisdom and have remained oblivious to its station. They have
provoked an uproar in some lands. Listen to the call of this wronged one and
act in accordance with what was revealed in the tablets. Until you have a
hearing, do not open your lips. Until you find blessed and fertile soil, do
not sow the seed of wisdom. One shares the divine word when one finds willing
eyes and ears. The same is true with regard to fertile soil. Some have
occasionally spoken things that went on to cause harm to the original Lote
Tree. Say: People, fear God and do not be among the wrongdoers. Fear God and
do not be among the ignorant. Barren land is unsuitable for planting. The ears
of idolatry are unsuited to hearing about monotheism.
Party of God, from the most high pen there has been revealed that, which is
the cause of the life of the world. All must for the sake of God contemplate
the divine unity, so that you will not be like adherents of the previous
religion who spoke the word but were derived of the meaning, and worshipped
mere names, just like those who adore idols. Even so, they considered
themselves monotheists and possessors of certainty. But the Eternal Truth
revealed the deeds that had been hidden and the punishment meted out to that
people. On the day of judgment their degree of exaltation, loftiness, high
station, status and belief in the unity of God has become clear and apparent
to the peoples of the world.
My name: Deliver the greetings of this wronged one to the divine friends.
Advise them to follow what God has counseled them in psalms and tablets.
Blessed are the emigrants who relocated for the sake of God, until at last
they arrived at this might prison. They advanced for the sake of God and
turned toward God. Their reward shall be bestowed by the one who fashioned,
created, nourished, aided and taught them, and who caused them to speak his
mention and praise. He is, in truth, powerful above all things. The glory
shining from the horizon of the heaven of my compassion be upon those whom God
has made successful in acting in accord with what was revealed in his firm and
incontrovertible book. Praise be to God, the lord of the worlds. We ask him at
the close of this Tablet to aid and help them with both invisible and visible
troops, and to make them victorious in his Cause. He is, in truth, powerful
over what he wills, and in his grasp are the reins of all things. No God is
there but he, the one, the mighty, the all-knowing.
The Tablet of Unity (Lawh-i Ittihad)
Provisional Translation and Commentary
by Moojan Momen
The Tablet of Unity is a tablet of Baha'u'llah dealing with the subject of
unity and describing various types of unity that may be attained.
It is usually considered that this tablet belongs to the Akka period.(1)
The tablet is stated to have been addressed to Sayyid Asadu'llah of Rasht, the
fourth of five brothers known as Sadat-i Khams. If this attribution is
correct, and it seems to be well supported in that it is given in several
sources,(2)
this would place the tablet firmly in the Akka period since the five brothers
were only converted by `Ali Ashraf Lahijani, known as `Andalib, in Rasht in
about 1296 (c. 1879).(3)
At first, it may appear confusing that there are several addresses to the
"people of the Bayan" where one would expect, in a tablet of the
Akka period, the "people of Baha" to be addressed. It must be
remembered, however, that Sayyid Asadu'llah of Rasht was particularly affected
by Azali activities in Qazvin. Samandar has described in his narrative how,
shortly after his conversion, Sayyid Asadu'llah moved to Qazvin. Here, the
Azalis discovered that he was a Baha'i and attempted to shake his faith. One
of them sent his son to be a servant in Sayyid Asadu'llah's house and thus
obtained an entrance to the house. They then began to speak to Sayyid
Asadu'llah until they had caused severe doubts to arise in his mind. Samandar
became aware of the situation and asked to be present on an occasion when the
Azalis were at Sayyid Asadu'llah's house. Samandar then proceeded to answer
them point by point from the text of the Bayan. As a consequence, Sayyid
Asadu'llah's faith was restored.(4)
The five brothers were merchants and had obtained Russian protection. When
Sayyid Asadu'llah returned to Rasht, he was able, together with one of his
brothers, to negotiate a contract with the holder of the Imperial concession
for the surfaced road between Anzali and Tehran for the provision of
traveller's services along the route - rest-houses, food, accommodation, etc.
As a result of this he became very rich.(5)
In this tablet, Baha'u'llah deals with 6 types of unity. The word used for
type is rutbah in some places and maqam in others.
A. Unity of Religion. Baha'u'llah says that when the believers are
united, this leads to the victory of the cause of God. Furthermore, he asserts
that if all of the people in a country are united in religion, the government
of that country need interfere very little in the social affairs of that
country.
B. Unity of Words. Baha'u'llah appears to require that the Baha'is be
united in their public position. In other words that the message that they
should be one in the message that they give. He states that what is said
should be with wisdom and gives the example that he also uses in the Lawh-i
Maqsud of giving milk to babes. But ultimately, Baha'u'llah asserts that in
this dispensation, it is deeds rather than words that will bring triumph to
the Cause of God
C. Unity of Ritual Acts. Although it is tempting and possible to
translate this as oneness of deeds or actions, it would appear, from the
examples that he gives, that Baha'u'llah has the specific meaning of ritual
acts in mind when he writes of ittihad-i a`mal. He states that in Islam,
different ways of doing the rituals, such as the obligatory prayer, have led
to differences arising among the believers and ultimately to disunity.
D. Unity of Rank or Station. By this Baha'u'llah means that the Baha'is
should regard themselves as all equal in rank. He states that it is the fact
that some have regarded themselves superior to others that has led to the
weakening and downfall of other religion. In particular, he condemns the
religious leaders.
E. Unity of Wealth and
F. Unity of Souls. Baha'u'llah considers these two unities together. He
says that the mere sharing of what one has is not sufficient, one should
prefer others over oneself. This is the way towards that unity of souls which
is the ultimate aim. A situation which Baha'u'llah characterises as being one
where "all should gather around and cling to the Love of God and the Word
of God."
Issues Raised
A number of important issues are raised by this tablet,
issues that are foundational to the Baha'i Faith. It is of interest to see the
way that the themes initiated by Baha'u'llah in this tablet were later
developed by `Abdu'l-Baha and Shoghi Effendi.
1. Unity as a value. The first issue raised is the question of the
value assigned to unity. One of the distinctive features of the Baha'i
religion is the fact that a higher value is placed on unity than on other
values and principles that have had great importance in religious and secular
history. When one is wanting to make decisions and seeking guidance in the
scriptures of a religion, either as an individual or as a community, one
frequently finds oneself in a situation where one value leads one to
contemplate one course of action, while a different value leads one to propose
a different course of action. In such situations, it is necessary to set one's
values in a hierarchy.
In this tablet, Baha'u'llah gives an evaluation of unity as a higher value
than the freedom to speak one's mind and put forth one's view. This latter
freedom is accorded the very highest position in the hierarchy of values of
the Western liberal Tradition. Thus in this tablet Baha'u'llah sets himself
decisively apart from that Tradition. There are passages in the authoritative
Baha'i texts that assert the right of the individual to express his or her
views, passages summarised by Shoghi Effendi thus:
Let us also remember that at the very root of the Cause
lies the principle of the undoubted right of the individual to
self-expression, his freedom to declare his conscience and set forth his
views. (Shoghi Effendi, Baha'i Administration, pp. 63-4)
In this tablet, however, Baha'u'llah appears to be saying that this right of
the individual is a secondary right and should be subservient to the higher
principle of the need to maintain unity in the community. In other words that
one is free to express one's view as long as it is in a situation and under
circumstances where the exercise of that right does not threaten the unity of
the community. Otherwise one must exercise prudence (hikmat).(6)
We see this clearly set forth in this tablet but also in other tablets of
Baha'u'llah. It is followed up by `Abdu'l-Baha when he speaks of the fact that
"If they agree upon a subject, even though it be wrong, it is better than
to disagree and be in the right, for this difference will produce the
demolition of the divine foundation." (`Abdu'l-Baha, Baha'i World
Faith, pp. 411-412). From this principle in the writings of Baha'u'llah,
from this idea of the need for unity in speech, we can also discern the roots
of `Abdu'l-Baha's ruling that all Baha'i writings should be subject to review
as a temporary measure - this being again a matter of ensuring unity of speech
in the community.
2. Station, Rank and Leadership of the Community. The second issue that
is raised in this tablet is that of station and rank. In this tablet, perhaps
more clearly than any other tablet, Baha'u'llah emphasises two interrelated
teachings, that are very distinctive to his religion. The first is the
prohibition on any religious professionals in the Baha'i Faith. The second is
absence of any ranking or stations in the Baha'i community. In this tablet
Baha'u'llah emphasises that every Baha'i is to be regarded as being of equal
rank to every other Baha'i. More importantly, Baha'u'llah urges the individual
Baha'i not to consider himself or herself superior in any way to
fellow-believers. No-one should consider themselves to be "more learned,
more favoured, more accomplished, more righteous or more exalted" than
any other Baha'i.
An extension of this teaching of the equality of rank of every Baha'i is the
prohibition that Baha'u'llah makes more clearly in other writings on any form
of priesthood, monasticism, or other forms of religious leadership. Rank and
station inevitably lead to pride and arrogance, and this pride blinds one to
the truth. Hence it is that the ulama of Iran have persecuted the followers of
the religion of God. Shoghi Effendi develops this theme when he writes that
those who are elected to administer the affairs of the Baha'i community
should:
They should never be led to suppose that they are the central ornaments of the
body of the Cause, intrinsically superior to others in capacity or merit, and
sole promoters of its teachings and principles. They should approach their
task with extreme humility, and endeavor by their open-mindedness, their high
sense of justice and duty, their candor, their modesty, their entire devotion
to the welfare and interests of the friends, the Cause, and humanity, to win
not only the confidence and the genuine support and respect of those whom they
should serve, but also their esteem and real affection. (Shoghi Effendi,
Baha'i Administration, p. 64)
3. The Covenant. The third issue that is touched upon tangentially in
this tablet is that of the Covenant. Although the tablet does not refer
directly to the issue of the Covenant, we can see how Baha'u'llah's concern
for unity would raise the question of what was to be the focal point of unity
and loyalty in the new religion. Christianity was based around intellectual
loyalty to theological and doctrinal formulations which were summarised in
creeds. Islam was based around a more practical loyalty focussed on a way of
life formulated around the Shari`ah. What was to be the basis of the unity of
Baha'u'llah's religion?
There is also the matter of the third type of unity that Baha'u'llah mentions
- unity of ritual acts. If such a unity is to be achieved and yet the Baha'i
community is not to have the equivalent of priests or mujtahids that can rule
on such matters, then the question of religious authority needs to be settled.
These questions were answered by Baha'u'llah through the establishment of the
Covenant appointing `Abdu'l-Baha as the focal point towards which all Baha'is
should turn. Baha'u'llah saw this as the way of achieving the last unity that
he described in this tablet - the unity of souls.
Text used: Ad`iyyah Hadrat-i Mahbub (original
edition: Faraju'llah al-Kurdi, Egypt, 76 B.E./1920; reprint Germany 1980),
pp. 388-406 Text also to be found in Mihrabkhani, Khandan Sadat-i Khams,
pp. 89-93 (calligraphy of Amanu'llah Muqin)
PROVISIONAL TRANSLATION
The Tablet of Unity (Lawh-i Ittihad)
He is God! Exalted be He in Wisdom and Exposition!
A letter has been received by this Wronged One from one of the Sayyids(7)
who have turned towards God, have listened and responded to their Lord, the
Compassionate, the All-Bountiful. All [of them] have been remembered in the
presence of this Resplendent Beauty and I ask God (Haqq) to confirm
[them] all in that which will cause them to be remembered for ever.
Thou hast asked about unity (ittihad). The first kind of unity is unity
in religion. This unity has always been the cause of the victory of the Faith
of God in every age and century. Togetherness is the mystic sword of God. [p.
389]
For example, should a government see that most of the people of the country
have rent asunder the veils and are turning towards the horizon of Divine
revelation, it should remain silent and should listen to what is said.(8)
Each person who is attentive attains to the knowledge of God, except those who
are utterly distant from the Mercy of God. They indeed are fully deserving of
anger and vehement opposition. Such persons are, in any case, forbidden and
barred.
And another kind of unity is unity in speech. And this is very necessary. For
example, consider that if two of the chosen ones [p. 390] of God should come
to a town and should speak about the same matter and disagree, this would be
the cause of disunity. It would cause them and those around them to be
deprived and debarred from the bounties of unity which have been revealed by
the Pen of the Lord of Being. That which aids the One True God has always been
and is words (bayan), but in this most mighty dispensation, deeds and a
goodly character are the hosts of the one True God and are responsible for the
triumph of the Cause. If words are used to a due extent, they can be Divine
mercy, but if they exceeds that, they become the cause of devastation. In our
tablets, we have exhorted all with words within which is concealed the effect
of [p. 391] milk, such that it may educate the children of the world and cause
them to reach maturity. Words, in every station, have an evident state and a
clear effect, and there emanates from them the fragrance of either good or
evil.
And in another respect unity in [ritual] acts in intended. For any difference
in these is the cause of disunity. When this wronged one was being exiled from
Zawra (Baghdad) to Edirne, we entered a mosque, on the way, where we saw
different forms of the obligatory prayer being performed. Although all were
agreed on the words of the prayer, yet each was different from the other for
some reason. If the people of the Qur'an [p. 392] had truly acted in
accordance with what was revealed in the Qur'an, then everyone on earth would
have attained to the honour of becoming a believer. But differences in
[ritual] acts resulted in differences in the cause, and this weakened the
Cause. One group prays with hands closed and another with hands open; one
group gives greetings while saying the shahadah, while another says "as-salam".
And besides this, one group dances and says this is remembrance of God. We
take refuge in God! God is sanctified and detached from any such remembrance.
The Holy Law (Shari`ah) of the Messenger of God may be likened to an
ocean [p. 393] from which innumerable gulfs branch out. And this is the cause
of the weakness of the Shari`ah of God among the peoples. Until now no-one,
not kings nor subjects nor the indigent have understood the reason for this,
nor have they appreciated how to regain that power that has vanished and the
learning that has fallen away. Thus one gulf is Shi`a, one gulf is Sunni, one
Shaykhi, another Shah Ni`matullahi, one Naqshbandi, another Malamati, one
Jalali, another Rifa`i, and yet another Kharabati. Thus are multiplied the
innumerable pathways [p. 394] to hell. Thus do the stones weep and the Pen of
the All-High laments. Seest thou what has befallen a Shari`ah whose light
illumined the world and whose fire, that is to say the fire of its love, was
the guide of its peoples. Well is it with those who ponder upon these matters
and investigate then and are fair in their judgement. Thus did this difference
in rituals become the cause of the shaking of the foundations of the
Cause of God.
O people of the Bayan! Listen to the call of this Wronged One. Do not afflict
yourselves with the like of what has happened to previous religions. Verily
doth He reveal the evidence and make clear the straight path. Beware of
disputing about what has been revealed from the heaven of the Will of Thy
Lord, the All-Powerful, [p. 395] the Almighty.
By the Eternal God! If a single person could be seen who spoke the truth or an
upright person could be found, this servant would not have spoken a word - in
other words the One True God would not have delivered him over to this people,
that is to say the people of the Bayan. Let those possessed of insight take
warning!
Purify and sanctify your hearts and your inner beings with the living waters
that flow forth from the pen of the All-Merciful. And busy yourselves with
assisting the Cause with the hosts of good deeds, a pleasing character, and
holy words. Such is the advice of the One True God, exalted be His Majesty,
which hath flowed forth from Pen of the All-High and been revealed in tablets.
[p. 396] Another type is the unity of rank or station. This results in the
rising up of the Cause and its elevation among the peoples. But if ranking and
preference of one over another comes into its midst, the world falls into ruin
and desolation may be witnessed. Those souls who have drunk from the sea of
the utterance of the All-Merciful and are turning towards the All-High Horizon
should see themselves as being of one rank and one station. Should this
injunction be firmly established and be realised through the power and might
of God, the world would be seen as the Abha paradise. Verily human beings are
exalted, as can be found in every Divine scripture; but to consider oneself as
more learned, more favoured, [p. 397] more accomplished, more righteous or
more exalted is a mighty error and sin. Well is it with those souls who are
adorned with the ornament of this unity and are accepted before God. Look at
the `ulama of Iran. If they had not considered themselves the most exalted and
most accomplished of all beings, they would not have caused those wretched
followers of theirs to curse and blaspheme against the Desire of the Worlds.
All humanity is dismayed, nay the entire world is bewildered, at these false
and neglectful souls. The fire of pride and vainglory has burnt them all, but
they are not aware of it and do not understand. They have not drunk a drop of
the ocean of knowledge and understanding. Woe unto them [p. 398] and unto what
their tongues have uttered and unto what their hands have wrought on the day
of retribution and on this day when the people have arisen for the Lord of the
Worlds.
If the Pen of the All-High were to wish to describe the types of unity in
every way and in every affair completely, it would be occupied for years.
Another example is the unity of souls and of wealth and with this example we
will end our discourse on unity as a command from us, and We are the
All-Powerful, the Unconstrained. This unity is a unity which is the source of
joy, happiness and delight, were they to know and understand. Let the
neglectful clerics [p. 399] not ask: "To whom does this apply?" It
applies to all.
From this unity beneficence arises. And this beneficence has been and is
beloved in all of the holy books of the past and future. This beneficence is
in terms of wealth, not anything either more or less than this. "And they
prefer [others] over themselves, even though poverty become their lot. And
they who are saved from the avarice of their own souls, verily, those are the
ones who have attained [unto Thee]. (cf Qur'an 59:9)"(9)
This station goes beyond just equality. Equality is where a human being does
not debar his fellow creatures from that which the One True God, exalted be
His Glory, hast graciously given him. He himself doth live at ease [p. 400]
and he doth cause those like himself to live at ease. Such a station is indeed
well loved since all will thus partake of ease and receive their share of the
ocean of grace. But those that prefer others over themselves have a station
that, in truth, is above this station, as has already been mentioned and what
the All-Merciful has revealed in the Qur'an is proof and evidence of this.
O people of God! The most exalted Pen doth weep unto itself over what hath
occurred in this contingent world. Matters have reached such a pass that a
stagnant pool claims to be the ocean and a lizard doth claim to be an eagle.(10)
What hath occurred? What smoke hath encompassed the world? [p. 401] Hath not
the fragrance of this revelation been diffused and distinguished itself from
aught else? Can not the straight path be discerned from the pathways of evil?
No! By my life! The truth with all of its attributes and actions is and always
has been distinguishable from aught else and those who are possessed of
insight have not and will not be mistaken over this.
The meaning of the unity of souls is that all should gather around and cling
to the Love of God and the Word of God. Anyone possessed of wisdom and insight
will affirm the truth of that which hath flowed forth from the most exalted
Pen.
These unities that We have mentioned are each an army among the hosts of God,
[p.402] a part of the party of God, and a command that is part of the Decree
of God. The unity of souls, from the beginning of creation until now, hath
been and shall be that which doth assist and bring victory to the Truth - that
is to say that unity that is established according to the Decree of God and
His Law. In this station, unity does not exceed this degree.
Therefore, take heed, O people of insight! The most exalted Pen, at this
moment, doth exhort Its chosen ones, one and all, to unity and harmony that,
through this, may be manifested the Decree of God, the Help-in-Peril, the
Self-Subsisting. Similarly with wisdom; some of the friends of God have not
observed wisdom and have [p. 403] neglected its importance. In some lands they
have become the cause of upheaval. Listen to the call of this Wronged One and
act according to what has been revealed in the tablets. For as long as thou
hast not found a listener, do not open thy mouth. And if thou dost not see a
good and blessed soil, do not deposited the seed of wisdom. The word of God
should only be cast when the ear and the insight is ready to receive it and
similarly the soil [of the heart]. Some have, at times, spoken words that
damage the root of the tree.
Say: O people! Follow God and do not be of those who do evil. [p. 404] Fear
God and do not be of those who are ignorant! Barren ground is not suitable for
growing vegetation and the ear of infidelity is not worthy of hearing word of
the Unity of God.
O People of God! From the most exalted Pen hath flowed forth that which is the
cause of the life of the world. Everyone must meditate upon God and in
particular upon the Unity of God. Let it not be that, like unto the peoples
before you who spoke the words but remained bereft of their meaning, being
worshippers of names and devotees of idols. Despite this, they accounted
themselves as being among the upholders of the Unity of God and among the
people of certitude. The One True God hath decreed that what was hidden [p.
405] of the actions and rewards of these people on the day of return should be
revealed; that their elevation, their rank, their station and the extent of
their belief in the Oneness of God should all become clear and manifest to the
people of the world.
O my name! Convey to the friends of God the greetings of this Wronged One and
counsel them according to what God hath exhorted in scriptures and tablets.
Well is it with those who have emigrated in the path of God until they entered
this most might Prison. They have accepted all for the sake of God and have
turned themselves toward God. Their reward is with Him who hath formed them
and created them, hath provided for them, assisted them, taught them and hath
caused them to speak forth in mention and praise of Him. Verily, He [p. 406]
hast power over all things. May the glory shining forth from the Horizon of
the heaven of My Mercy be upon them whom God hath enabled to act in accordance
with that which hath been revealed in His firm and unshakable Book.
Praise be to God, the Lord of the Worlds! We ask Him, exalted be He, at the
end of this tablet, to confirm them, assist them and reinforce them with the
hosts of the Unseen and of the seen and to give them victory in His Cause.
Verily, He is Powerful to do what He willeth and in His grasp are the reins of
all things. There is none other God but He, the One, the Mighty, the
All-Informed.
NOTES
1.
Taherzadeh, Revelation of Baha'u'llah, vol. 4, p. 191
2. Taherzadeh, Revelation of
Baha'u'llah, vol. 4, p. 191. Mazandarani, Zuhur al-Haqq, vol. 6, p.
941
3. Ruhu'llah Mihrabkhani, Khandan
Sadat-i Khams (Germany: `Asr-i Jadid, 1994) p. 13
4. Samandar, Tarikh Samandar
(Tehran, 131 B.E./1974), pp. 250-51
5. Mazandarani, Zuhur al-Haqq,
vol. 6, p. 940-41. Mihrabkhani, Khandan Sadat-i Khams, p. 43-7
6. This matter is expounded on at
greater length is several other tablets, including the Lawh-i Hikmat, see Tablets
of Baha'u'llah, p. 143
7. This tablet was addressed to
Sayyid Asadu'llah of Rasht, the fourth of five brothers known as Sadat-i Khams.
8. There are two ways of reading
this sentence. One way would be to read this sentence as saying that, if the
majority of a nation became Baha'is, then the Baha'i teachings can be
implemented by the government. The second way to read the sentence leads to
the idea that once the people were following the path laid down by God, they
would be able to steer their own path and would need little control and
guidance from the centre. If this second reading is correct, it was taken
further by Shoghi Effendi when he laid down the principle that the Baha'i
community should, as far as possible operate in a decentralised manner. This
principle has been put into effect by the Universal House of Justice as they
have gradually devolved responsibility for the creation and execution of
expansion plans from the international level to the national level and
increasingly to the local level.
9. Qur'an 59:9 is identical
except the last word is muflihun (successful) in the Qur'an and fa'izun (those
who have attained) in this text.
10. It is possible that the text
here is corrupt since the usual expression is a gnat (dhabb) rather
than a lizard (dabb) in comparison to an eagle.
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