A Treatise of the Bab in reply to a question about the
Lawh Maḥfūẓ ("The Preserved Tablet") Q. 85: 22.
Translation Stephen N. Lambden
2009-10 - under revision in progress 2014.
This brief and early writing of the Bab seems to be that referred to in some versions of his Kitab al-fihrist (Book of the Index) and would thus predate the date of its composition in 1261/1845. The text in reply to a question about the al-lawḥ al-maḥfūẓ is translated below from INBA Ms. 6006C., 79-80. Aside from this ms. version, I am not aware of any others. As this text is not always clear, I would greatly appreciate copies of further mss.
A Scan from a photocopy of INBA MS. 6006c pp. 79-80.
Translation Stephen Lambden : From INBA ms. 6006C, pp. 79-80 (see above).
 The questioner hath assuredly asked thee about al-lawḥ al-maḥfūẓ [al-ḥafīẓ] ("The Preserved Tablet").  Inform him then according to what God, the All-Encompassing (al-muḥīṭ), hath taught thee [the Bāb] ...  Now I shall assuredly cast upon thee something of the sprinklings [revelations] (rashḥāt) of those splendid [Archetypal, Guarded] Tablets [of Destiny] (al-alwāh)  until [such time as] all people become aware of the source of their regulated condition [lit. drinking-place, mashrab).  This in view of the fact that God ordained (ja`ala) that the supremely secreted mystery (fī mustansirr al-sirr) of their [future condition] be something concealed (sarā'ir) for  He hath assuredly taught the people that God did indeed create the heavens and the earth for their instruction in the knowledge of God (`ilm Allāh), for their coming to faith.  And it was undoubtedly the case that the "Book [of Destiny]" (al-kitāb) took precedence relative to [recording] the [actual] condition of [peoples'] faith (bi'l-īmān).
 Wherefore was the intention nothing other than that the creatures should be unaware of their [resultant] state for the matter is not something disclosed.  He [God] is the Subtle, the Well-Acquainted.  These two [conditions] are both subordinated to ??... as opposed to the sincerely motivated people of the Gate (ahl al-bāb) in the Book (kitāb).  That is the ink which God caused to flow in the obstructing Tablet (al-lawḥ al-saddād) for God is indeed one well-informed of everything.  God did make for the weak and arrogant ones, [in faith] whether men or women, a preserved book (kitab an maḥfūẓ an).  So praised be unto God who created everything according to a chosen artistry in the light of what it is [destined to be].
... from the wonders of the [divine] Lights God willed through the mashiyyat ("divine Will") the mystery of contingent Beings (sirr al-mumkināt), through the al-irādat ("divine Intention") [he originated] the inmost secrets of existent realities (mustansirr al-mawjūdāt) and through al-qadar ("divine Foreordainment") [he ordained] the decree of triplicity [threefoldness] (ḥukm al-tathlīth) as pertains to the people of sensate disposition (ahl mash`ar), which is a restrictive [delimiting] state (al-taḥdīd).  "It was from this [threefoldness] that the Christians took the form of the cross (shakl al-ṣalīb) and [the idea of] the descent of the Divinity (al-lāhūt) into the human realm (al-nāsūt)".  The position of the Beloved (al-maḥbūb) [Jesus] was announced contrary to their inmost conscience as the Beloved (al-maḥbūb) [God]  And thus did the Christians exclaim, "The third of three" (thālith al-thalātha) (Q.5:87) even though God is [categorically] One (wāḥid).  So praised be God above their joining partners to God (shirk).
 And the All-Merciful decreed after He created al-qadar (the divine Foreordainment), the divine Accomplishment (al-qiḍā') as pertains to the people of uncertainty [obliteration] (al-maḥw) and firmness [strength] (al-thabt), for the decree of divinely altered fate [?] (ḥukm al-badā) [al-bidā'] does not pertain to them  for when God taught their particular selves it was necessarily something pre-ordained (al-iqtiḍā').  Thus did God cause them torment (IV-m-ḍ-y) in accordance with the divine decree though that was not something which unendingly (ta`ṭīlan) derives from God.
 The All-Merciful hath indeed cautioned His servants as accords with the decree of forthcoming judgement (ḥukm al-qaḍā) in the light of [such factors] as [faith] negation (al-maḥw) and steadfastness [of faith] (al-thabt), perchance, that is, the people will affirm nothing but such truth as accords with God['s will].  The Imam said,
"Human spirits pre-destined [for Paradise] (al-arwāḥ al-qadariyya) are exposed to hell-fire... until the [eschatological] "Hour" (al-sa`at).  And when the "Hour" is realized they are tormented along with the people of [infidelity ? text unclear] at the [judgement Day] when there is differentiation for punishment (bi'l-anwā` al-`adhāb). And they will [petition God] saying, `O our Lord! Do thou subject us to punishment [both] for a specific reason and also punish us generally?' And He will take issue, disputing against them, and they shall be [made to] taste a palpable sickness, something inducing sleep which We created according to the Divine Predestination [Foreordainment] (bi'l-qadar).... ["]
 And the All-Merciful set down, after the stipulation of the divine Foreordainment [Predestination] (ḥukm al-qiḍā'), [He initiated] the realization of divine Determination (al-imḍā'). This implies that He will never either firmly seize anybody [in divine determinism] nor ever graciously extend [His favor] [in divine foreordination] [to anybody].  And, furthermore, He shall never single out [compel, w-j-d] any single thing within all existence (fi'l-imkān) save [ it is fully in line] with the express permission of the All-Merciful.  God expressly decreed through [the realization of] divine Determination (al-imḍā), that when God has ordained (j-`-l) something through divine Foreordainment (al-qiḍā'), [it was yet something] in line with the secret of what is required [necessary] (sirr al-iqtiḍā).  And they shall never find the practise of God (sunnat Allāh) to be something necessitating alteration (taḥwīl an).
 And the Wise One (ḥakīm) did assuredly announce after these five modes (aḥkām al-khamsa)*  the [sixth] divinely allotted deadline (al-ajl) and [seventhly] the "Book" (al-kitāb), perchance there will never expire anything [determined by] the dictates of the Bāb (aḥkām al-bāb). (3) And God assuredly determined the allotted time (al-ajl) of the various [allotted] deadlines (ājāl) [of things] to be determinative of their causes (li-ajāl al-asbāb).  And He raised up the Book (al-kitāb) through the instrumentality of these aspects, namely the [seven interacting] causative factors (bi-aḥkām al-musabbibāt) for there does not fail to be realized out of all existence the essence of any single thing [the destiny of ] which is [written up] within the Book (al-kitāb) save, that is, there was assuredly already found therein the ramifications of its causality (mashrūḥ al-`ilāl), within this selfsame Book.  This furthermore, along with an exposition of the causes determinative of the mystery of this Gate (fi sirr hadha al-bāb).
* These are evidently the (previously mentioned)  mashiyya,  irāda  qadar  qiḍā' and  al-imḍā' .
 And God assuredly decreed that that Book (al-kitāb) be the Supremely Great Tablet (al-lawh al-akbar).  And therein He assuredly decreed the generative locus relative to the beginning and the end [of things] (abda` fi al-bad` wa'l-khatm).  God did indeed foreordain for that Book (al-kitab) two Gates (bābayn) unto the mystery of the two gulfs (li-sirr al-ṭutunjayn), through the water of the two Gulfs (mā’ al-khalījayn).  One of these two [streams of water] is the water of the Euphrates of the realities of the elevated beings (mā’ al-firāt ḥaqā’iq al-`aliyyīn) [who are] from the inmates of the two Easts (min ahl al-mashriqayn), from the two [regions] most proximate [unto God] (min al-aqrabayn).  The second of the two [streams] is the water of the fiery Hellish expanse of the saline bitterness [streaming] from the inmates of the two Wests (min ahl al-maghribayn), from the two [regions] most remote [from God] (min al-ab`adayn [sic.]).
 And God fashioned above every ["western"] entrance (`alā kull bāb) is the triadic [trinitarian] form (ṣūrat al-tathlīth).  And within the triadic form is the trinitarian [threefold] personage [form, temple = Jesus as one wrongly worshipped?] (haykal al-tathlīth) [leading] unto the totality of the gates of Genenna (li-tamām abwāb al-jaḥīm), the nineteen waystations of the pre-existent Judge (min al-ḥākim al-qadīm) (cf. Q. 74:30-31 "over it are nineteen [angels]").  And God assuredly made in the interior dimension (bāṭin) of that [aforementioned Guarded] Tablet [of Destiny] (al-lawḥ [al-maḥfūẓ]) [naught but] a Mercy and a [sweet] repose (raḥmat wa rāḥat)  though relative to its exterior dimension (ẓāhir) did he of old ordain punishment (al-`udhāb).  And praised be unto God, their Unifier (mawaḥḥid) transcendent above whatsoever they resolve.
 From the beginning of his religious mission the Bāb quite frequently cited and sometimes creatively refashioned lines of the Khuṭba al-ṭutunjiyya. Thus, for example, in expressing his claims in his first major work we at one point read, " I am XXX ." (QA XX: ).
 This work can be found at "Bib: F2; S80. / Mss: 1. KM Mss No. A3, Item 2 / 2. Princeton, p. 98, No. 424; Mss no. 79 (pp. 185b-187a), dated 1235 / 3. Danishgah 12, p. 2623; Mss no. 3621 (Item 11); written by `Abd al-Rahim ibn Muhammad Sharif Nahawandi in Madrasa Mu'mina of Nahawand. / Pub: Majmu`a, Vol. 30, 238-243" (BSBM1:XX).
 Add here +