Skip to content Skip to navigation

QA. LXXIII [73] (The Surah of the Cave) on Qur'ān 12:72.

THE

QAYYŪM AL-ASMĀ'  OF THE BĀB.

Part LXXIII

[73]

سورة الكهف

Sūrat al-Kahf 

(The Surah of the Cave)

on

Qur'ān 12:72

Translation Stephen N. Lambden UC Merced - Based primarily on the ms. INBMC vol.  III 

In Progress: this Beta version remains under revision and correction.

1982-2016, 2018 -2022 - Last corrected 05-04-2022.

This tentative Lambden translation will be constantly revised, corrected and updated as it contains several lines that are capable of numerous possibe renderings. Much, though not all of QA 73 is rooted in Q. 18:18ff though with significant omissions and re-revelations, messianic esoteric interpretations often centered in the parentally bestowed name and titles of the Bab who personifies the al-kahf (the Cave). His 7 letter name - `Ali  (3 letters) + Muhammad  (4 letters) - unspoken and hidden is the "cave" of mystery which is the secret of the occultation of the messianic Imam, the Bab.

QA 73 Surat al-Kahf -ms. INBMC III:148f. 

[1]

بسم اللّه الرحمن الرحيم

In the Name of God, the Merciful, the Compassionate

[2]

"They said, turning to them, 'What is it that you are missing?' They said, 'We are missing the king's goblet. Whoever brings it shall receive a camel's load [of grain]; that I guarantee.'" (Qur'an 12:72 trans. A.J. Arberry [d. 1969]).

[3]

الم
A-L-M 
[Abjad = 71]

[6 x in Q. :  Surahs = 2 +3 +29+30+31+32].

[4]

ذكر اللّه فی الشّجرة المباركة

The [Occulted, Messianic] Remembrance of God (Dhikr Allah) [the Bab] is in the Blessed Tree (al-shajarat al-mubaraka)!

[Comment SL : The theophanic, biblical burning "bush" (Heb. seneh) or Qur'anic Sinaitic "Tree" (shajarat) situated on the celestial Mount Sinai is expressive of the Divine eschatological proclamation of the Bab, speaking with the voice of God. In the QA the Bab and the Dhikr Allah are often  identified. The close relationship or dual "Divinity" of the Bab and the Dhikr seems to be indicated in QA 73 (see below]. The word Rabb  (= Lord in Qur'anic Arabic) has an abjad numerical value of 202 (r = 200 + b =2 = 202) as does the name of the Bab `Ali (= `= 70+ l = 30+ i or y =10 Total =110) Muhammad (= m= 40 + h = 8+ m =40 + d = 4 Total = 92) 110+92 = 202. The dual or twofold,  seven letter (3+4 =7) name and Divine, "Lordly", station of the Bab is celebrated in QA 73. Its last verse (73: 42) seems to echo the primordial question (sa'il) "Am I not tour Lord?" and the affirmative  reply ("Yea verily!") an eschatological recognition of the elevated status of the Bab.

فاستمع نداء اللّه انّی انا اللّه الّذی لا اله الّا انا

So hearken ye unto the Call of God (nida' Allah) [proclaiming],

"I am indeed God Who, no God is there except I Myself".

     وانا لعلیّ قد كنت علی الحقّ بالحقّ كبيراً

"And I am One Elevated (`aliyy) [cf. `Ali] for I was in Truth, in very Truth, One Mighty (kabir an)

[5]

اصحاب الكهف والرقيم

انحسب النّاس انّ اصحاب الكهف و الرَّقِيم قد كانوا من دون الباب رقوداً

[5] Have the people supposed that the Aṣḥāb al-kahf ("The Companions of the Cave") and al-Raqīm were "asleep" (ruqūd an) oblivious of [without] (min dūna) [the presence of] the Bāb? [cf. Q.18:9]

الرَّقِيم  Here I have left al-Raqīm untranslated as the interpretations of this word are numerous in Sunni and Shi`i Tafsir and other literatures, See further the notes on QA73:5 following this full translation.

[6]

  تاللّه انّ آياتنا فی ذلك الباب علی المؤمنين لكانت بالحقّ علی الحقّ البديع عجيباً

[6] [Nay!] By God! Our wondrous (al-badi`) "verses" (or "signs") through this Bāb were indeed, in very truth, something astonishing (`ajīb an) for the believers.

MS. TEXT QA III:7ff.

[7]

         و انّ الكهف هذا  الباب و فی امّ الكتاب قد كان حول النّار مسطوراً

[7] The "Cave" (al-kahf) is this Bāb! For such was indeed inscribed [aforetime] in the Archetypal [Mother] Book (umm al-kitāb) in the vicinity of the [Sinaitic, theophanic] "Fire" (al-nār).

 

[8]

  و انّا نحن قد ضربنا علی آذانهم فی الباب باذن سنين حول السّرين الّذين قد كانا فی امّ الكتاب عدداً مستوراً

[8] And We indeed prescribed for their [eschatological] Adhān (the wakeful "call to prayer" for rising up or the resurrection out of the cave] whilst within the Bab [= the Cave] (fi'l-bāb) by means of consent for [the uttering the adhan with] the dual enactments (sannayn), specifying the two mysteries (al-sirrayn) [of the dual name of the Bāb = `Ali + Muhammad] for such hath ever been numbered and inscribed within the Mother-Archetypal Book (umm al-kitāb).

Note SL: On the new eschatological adhān (Call to prayer) of the Bab  in the Khasā'il-i sab`ah (the Seven Directives, mid. 1845) see Lambden 2011 and Lambden 2020 (in Vahman ed. 2020 text, no.4) and translation. pp.172-3. See below. 

[9]

ثمّ انّا قد بعثناهم ليعلموا حقّ الكهف لمّا قد لبثوا فی حوله امداً

[9] Then We raised them up to the end that they might become aware of the Reality of the Cave (ḥaqq al-kahf) for  they were indeed raised up in its [His] vicinity for a period of time (amad an).

[10]

و انّ حروف اسمائك اصحاب الكهف سبعة اذ قاموا من حول النّار و قد قالوا ربّنا ربّ العرش لا اله الّا هو لن ندعو من دون اللّه الهاً و انّ اللّه قد كان علی كلّشیء شهيداً

[10] The Letters (huruf) of thy Name [= `Ali Muhammad 3+4 = 7 letters = the Bab] are the seven Aṣḥāb al-kahf ("The Companions of the Cave") since they rose up from the [theophanic] Fire for they were expressive of Our Lord (rabb = abjad 202 = abjad `Ali Muhammad = 110 + 92 = 202), the Lord of the Divine Throne (rabb al-`arsh), no God is there except Him. Never shall We supplicate a Deity (ilah an) aside from God [see Q. 18:14]. And God hath ever been a Witness of (shahīd an), [given testimony unto] All-Things *kull shay').  

[11]

هؤلاء اصحاب الباب اتّخذوا من دونه الهة و لو لايظهر اللّه الذّكر عليهم بسلطان الكتاب فاذا هم حول النّار قد كانوا علی غير الحقّ موقوفاً

[10] These  two [dual letters or names of the Bab] (ha'ula'i huruf ) are the Aṣḥāb al-Bāb, the "Companions of the Bab"! They are suggestive of a Divinity [abjad 202] complementing [aside from] Him [the Bab + the Lord or the Dhikr as the 12th Imam or Primal Will]  for if God had not manifested the Dhikr (Remembrance ) unto them with the sovereign authority of the Book (sulṭān al-kitāb), matters would be stationary [transfixed] (mawqūf an) about the [theophanic, Sinaitic] Fire (al-nār), relative that is  to [aside from  the expression of the Divinity of] the True One (al-ḥaqq) [through the Person-Name of the Bab]. 

[12]

و انّا قد اوحينا الی اصحاب الكهف ارجعوا الی مساكن ذكركم حول الحقّ فانّ اللّه يبشّركم برحمته فسوف يهيیء اللّه لكم من الامر فی امركم مرفقا علی الامر مشهوداً

[12] We indeed inspired unto the  Aṣḥāb al-kahf ("The Companions of the Cave") [the Letters-Name of the Bab], `Return unto the dwelling places of thy Dhikr (Remembrance) in the vicinity of the True One (al-ḥaqq), for God shall indeed inform thee of the Glad-Tidings of His Mercy (raḥmah).  So will God bestow mercy upon thee through the Cause [of God] (al-amr) pertinent to thy circumstance (amr),  a manifest  easing (mirfaq an) in line with [the future of] the Cause [of God] (`ala al-amr) [see Q. 18:16].

[13]

يا اصحاب الكهف

الم تنظروا الی الشّمس اذا طلعت تزاورت عن كهف افئدتكم ذات اليمين حول النّار منطقة عن اللّه لا اله الّا هو و هو اللّه كان عليّاً كبيراً

 "O Companions of the Cave"

أَصْحابَ الْكَهْفِ

Yā Aṣḥāb al-kahf

Do ye not observe the Sun (al-shams) when it rose up, inclining away from the Cave of thine Inmost Heart (kahf fu`ād) [moving] towards the right-hand side of the [theophanic-Sinaitic] Fire, [within] a zone [territory] (mintaqat an) aside from God. No God is there except Him. He is God, One Elevated [`Ali] (`aliyy an), Mighty (kabīr an).

[14]

و اذا غربت فی الكلام يجذبكم بسرّ قدرته الی مطلع الفؤاد الم تقرضكم ذات العماء و انتم فی فجوة من النّقطة المرشحة من لدی الباب قد كنتم علی الحقّ موقوفاً

[14] And when it [the "Sun" of the Inmost Heart] set [descended, went down] by means of the [revelation of the] Word (al-kalām) it attracted thee through the mystery of His Power (bi-sirr qudratihi) unto the Dawning-Place of the ["Sun" of the] Inmost Heart (matla` al-fu'ād). Did this  not precipitate thy  turning aside [away] on account of the Essence of the [weight of the magnitude of the] Theophanic Cloud (dhāt al-`amā')? This since thou were in the intervening cleft [zone, space] of the Point (fajwat min al-nuqta) which was sprinkling forth from before the [person of] the Bab? Indeed were thou, in very Truth [at that time], One suspended [in delay, transfixed before the weight of the theophanic claim to Divinity] (mawquf an)!

QA III:15ff

ADD HERE

 

 

 

 

[15]

 ذلك من آيات اللّه للسّابقين من حول الباب و انّ اللّه قد كان علی كلّشیء شهيداً

[15] Such was on account of the [revelation of] the verses of God (āyāt Allāh) unto the [Pleroma of the] Forerunners (al-sābiqun) [Letters of the Living] situated nigh the Bāb! And God hath ever been Witness (shahīd an) unto All-Things (kull shay').

[Comment SL : For the Logos-Person or Name-Divinity of the Bab to be known it had to be articulated before the first disciple - Mulla Husayn Bushru'i (d. 1849) - or disciples of the Bab, the sabiqun or "forerunners" (cf. the `Letters of the Living'). They  needed to be present to utter the affirmation of recognoton. Then the spiritual "resurrection" could commence. With the recognition of one the recognition of all became possible. ]

[16]

 افحسب النّاس فی الذّكر سهواً كلّا يقلّب العالمين بالحرفين ذات اليمين الی الاسمين من نفسه و ذات الشّمال الی الكلمتين فی البابين حول الامر من امره فسبحان اللّه عمّا يقول الظّالمون علوّاً كبيراً

[16] Why then is it that the people make  negligent supposition regarding the [magnitude of the] Dhikr (fi al-dhikr), the [messianic] Remembrance? By no means! Such an attitude upturns [throws into confusion] all the worlds!  on account of the Duality of the Letters  (harfayn lit. two letters-names) which is the Essence of the Right-Hand (dhat al-yamin) indicative of the Two Names [`Ali and Muhammad] (al-ismayn) expressive of His [the Bab's own, single] Logos-Self  (min nafsi-hi). It [this Duality] is also indicative of the Essence of the Left-Hand (dhat al-shimal)  tending towards the two words (al-kalimatayn) in the two Gates (al-bābayn)  pertaining to the Cause (hawl al-amr), relating to His [a single] Cause (amr). So Glorified be God beyond that which the tyrannical do assert, One Elevated, One Mighty (`aliyy an kabir an). .

[17]

 و انّ اللّه قد جعل بفضله علی الحقّ بالحقّ حول الباب ماباً و انّا قد قدّرنا ذراعيه مبسوطتين فی العلم من لدی الذّكر لو اطّلع علی النّاس ما يدركون امراً من الحقّ الّا فراراً و انّا نحن قد شهدنا مقالتهم بعد البعث فی الكهف و انّ اللّه قد كان علی كلّ شیء شهيداً

[17] And God did indeed make, in Truth, in very Truth, through His Bounteous Grace (fadl)  a Place of Return (ma'āb an) nigh the [person of] the Bāb! And We indeed, We decreed that there be "his two fore-legs" (dhirā`ay-hi) [see. Q. 18:17-18] that are doubly extended in knowledge (mabsūṭatayn fi'l-`ilm) by means of the Dhikr [the messianic Remembrance) (min ladi  al-dhikr) [= the Bab]. If I had looked upon the people they would have proven incapable of attaining unto the Cause, [any aspect of] the real Truth- the True One (amr an min al-haqq) all but fleeing away (firar an). And We, verily, We do bear  witness unto  their [negative?] discourse (maqalat) subsequent to their being raised up in the Cave (al-kahf) [through the Bāb]. And God hath ever been witness (shahīd an) unto All-Things (kull shay').

[Comment SL: As the "two fore-legs" (dhirā`ay-hi) of الرَّقِيم al-Raqīm [see. Q. 18:17-18] extended out of or beyond the "Cave" of occutation as the two doubly extended letter "B"s of الباب of the Bab with the 7 letter named `Ali Muhammad, the Bab - they are mabsūṭatayn fi'l-`ilm, "doubly extended with knowledge" across through the essence of the Person or title and pessence of the Bab who reaches across the threshold of secrecy and "occultation" ghaybat within the cave of realization. This as they proffer `ilm or revealed "knowldge" to humanity like the "outstretched" ( مَبْسُوطَتَانِ = mabsūṭatāni) "hands" of God in Qur'ān 5:64b. The khātam al-nabiyyīn (Q. 33:40b) expressing the "finality of prophethood" is transcended by the Bab with his new revelation centered claims and outreachings! The  revelatory outreaching of the Bab constitutes a new post-Islamic religion].  

[18]

 و قل علی احد منهم خذ علی الحقّ الاكبر هذه الورقة العظمی و بلّغوا باذن اللّه الی المدينة ثمّ اشهد ايّها ازكی طعاماً للّه فی الطّاعة الحمد للّه الّذی لم يشعرنّ بها علی الحقّ بالحقّ الخالص احداً

[18]  So Say  unto the one of them, "Take firm hold of [Seize]! the Supreme Truth (`ala al-haqq al-akbar)  [of the Bab], this Mighty "Silver Coin"  [Leaf- Scroll- Dove] (al-wariq - waraqa] al-`uzma) and attain, with the permission of God, [entrance] unto the "City" [town] then testify before God that it is [has resulted in the new, revelation of] "wholesome [purified] food" (ازكی طعاماً . azka ta`ām an[see Q.18:19] a full measure thereof [? fullness] (tilā`)!   Praised then be to God who does not enable comprehension thereby, in Truth, in very Truth, unto anyone save they be  among the sincere (al-khālis).

[19]

 و انّا نحن قد عثرنا عليكم لتعلموا انّ اللّه موليكم الحقّ و انّ سرّ السّاعة قد اتَت بالحقّ و لاريب فيها و انّ اللّه كان علی كلّ شیء قديراً

[19]  And We, We have indeed caused thou to understand to the end that they might know that God is thy Master [Lord] (mawla), the True One (al-haqq)  and that the secret of the [eschatological] "Hour" (sirr al-sa`at) hath, in Truth come to pass! Of this there is no doubt whatsoever! And God hath ever been Powerful over All-Things *kull shay').

[20]

يا ملاء الانوار

 لم تقولون فی الذّكر ما لاتعلمون من علم الكتاب حرفاً علی الحقّ الاكبر مستسرّاً

O Concourse of Lights!

yā malā' al-anwār

Do  not give voice regarding the Dhikr (Remembrance) to that which you do not know through the knowldge of the Book (`ilm al-kitāb). This not even to the extent of a letter (ḥarf an) respecting the Supreme Truth (`ala al-haqq al-akbar) for this [hisidentity] is secreted away (mustasirr an). 

[21]

فمنكم تقولون ثلاثةً فی الحكم  و ما قدّر اللّه له علی الرّابع حكماً

[21]  Among them are those that say,  ["his name is] "Three" (thalātha) [Letters = `Ali] according to a Divine Decree (fi hukm) and [also] that which God hath determined for him as accords a decree  that renders it [a name that is] "Fourfold" (al-rābi`) [four letters = m+h+m+d = Muhammad] [cf. Q. 18:22a]. 

[22]

و منكم يقولون خمسة و اذا شاء اللّه سادسهم علی الحكم قد كان بالحقّ مرحوباً

[22]  And among them are those who say [assert that the Bab is] "Fivefold" (khamsa) [= 2+1+2 = 5 = the Bāb]  yet  God doth Will according to a Divine decree (`ala al-hukm) that this is  really [complemented with] their  "Sixth" (sādis = the letter  "wāw" abjad 6) [ h+w = huwa "He is" [ = God] (cf. Q. 18:22b].  In Truth hath this ever been a matter welcomed (or spacious? marhūb an; cf. the extended letter wāw?).

[23]

و منكم يقولون سبعة علی الاسم و مأمن من السّرّ اولئك بعلم الباب

قد علموا بعدّتهم و انّ اللّه قد كان بكلّ شیء عليماً

[23]  And among them are those that say [correctly that] His name is Seven (sab`ah) [ 3 + 4 =  7 = `Ali Muhammad] and a secure refuge (ma'man) expressing the [messianic] secret (al-sirr) for such is indicative of the [true] Knowledge of the Bab (`ilm al-bab). These [then] are they who are knowledgeable regarding their number [of the names, titles of the Bab], And God hath indeed, ever been All-Knowing (`alim an) about the [Pleroma which is] All-Things (bi-kull shay').

[24]

 و لقد حفظناهم فی الكهف بعد التّسع ثلاث ماة ذلك حكم اللّه فی السّابقين بالحقّ و قد كان امر اللّه فی الكتاب محتوماً

[24]  And We have indeed long preserved them [the Names-Identity of the Bab] in the  Cave (al-kahf) subsequent to [a period of nine for another] three hundred and nine for such was, in very Truth, the decree of God (hukm Allah) relative to the [period of the] "Forerunners" (fi'l-sābiqin) [initial believers, `Letters of the Living'?]. For the Cause of God (amr Allah) was indeed  [appropriately] sealed up within the Book  (fi'l-kitab makhtum an).

[See the Qur'anic basis of this verse of the QA = Q. 18:25:   

Q.18: 25: "[It is said that] they (the sleepers  etc) stayed in the cave for 300 years and that they exceeded this by nine" [ thus 309 years]

[25]

يا ملاء الانوار

لاتريدنّ بشیء الّا بذكر مشيّتنا فی بدئه و ما قدّر اللّه فی الكتاب اقرب من هذا الباب علی الحقّ بالحقّ رشداً

O Concourse of Lights!

(yā malā' al-anwār)

Do not  desire anything save the [Messianic] Dhikr (Remembrance) [= the Bab], Our Primal Will (mashiyyat), expressive of His Generative Power [Innovative Genesis] (bad') along with whatsoever God hath decreed in the Book (al-kitāb) which is most proximate, in Truth, in very Truth,  being a  revelatory sprinkling  (rashh an) from this Bāb.

[26]

قل اللّه اعلم بالكهف وأَصْحابَ الْباب و لاتتّخذوا من دونه علی الحقّ بالحقّ وليّاً

[26] Say: God is most knowlegable about the Cave (al-kahf) and the "Companions of the  Bāb" (aṣḥāb al-bāb) and thou shalt never take, in Truth, in very Truth, any Walī (Divine Guide, Patron) aside from Him! 

[27]

و لا لحكمه احداً من الامر شريكاً مثل ماء الاشارة فی التوحيد كمثل المائين فاختلطا علی الارضين و كان اللّه وحده لا اله الّا هو و ما كان معه شیء سبحانه و تعالی ليس كمثله شیء و هو اللّه كان عليّاً كبيراً

[27] Neither shall thou take anyone for His Wise Decree (ḥukm), with respect to the Cause [or any matter]  (al-amr) for this may be an untoward co-partnering (sharik an), like unto a vaparous watery expanse of allusiveness (mā' al-ishāra) relative to the Divine Unity (al-tawhid). This like unto the twin waters (al-mā'ayn)! So coagulate, mix them up upon the two soils [earths] (al-ardayn) for God hath ever been One alone, no God is there except Him. Never was there alongside Him anything (shay')! So Glorified be He and Exalted be He for there is not like unto Him anything at all (shay'). And He is God who hath ever been One Exalted, One Mighty (al-`aliyy an al-kabir an).

[28]

و انّ اللّه قد جعل المال سبحات الجلال و البنون اشاراتها و الباقيات وجه ربّك ذوالجلال من عند اللّه احساناً

[28] God is indeed He who made wealth (al-māl) to be the [transient] glorifications of the Majestic One (subuḥāt al-jalāl), and children (al-banūn) [see Q. 18:46] to be its mere tokens (ishārāti-hā) while the Eternal Realities (al-bāqiyyāt) are of the Countenance of Thy Lord (wajh rabbika), the Possessor True Glory (dhu'l-jalāl), which  express Divine Benevolence (aḥsān an) from nigh unto God.

See  Lambden Notes below. on QA 73:26

[29]

قد حشرنا فی ارض المحشر علی اللّه حول النّار السّاكنة صفّا علی الصّفّ كما بدئناكم اوّل مرّة صفّا من الصّفّ و انّ اللّه قد كان علی كلّ شیء قديراً

[29] We have indeed gathered up in the earth of the gathering place (mashur) [mashūr, for judgment?] before God nigh the Fire which is of those stricken with poverty (? musākanah), rank upon rank just as We created thee the first time, rank upon rank. And God hath ever been  Powerful (qadir an) over All-Things (kull shay'). UNDER REVISION

[30]

 و اذا وضع الكتاب هذا فيقول الكافرون ما لهذا الكتاب لايغادر من صغيرة و لاكبيرة الّا و قد احاط بها فو ربّكم لقد وجدوا ما عملوا لدی حاضراً

[30] And when this Book-Ledger  [registering human deeds] was placed [for judgment, cf. Q. 18:49] the unbelievers (al-kafirun) came to assert [say Alas!] `What is the purpose of this Ledger-Book? It leaves nothing behind even matters both small and great! Is it not that [everything is registered, encompassed] therein! So by thy Lord! They shall indeed find [written] therein whatever they set about before His Presence (hadir an) [cf. Q. 18:49]. 

[31]

و لايظلم ربّكم الرّحمن بالحقّ علی الحقّ قطميراً

[31] And thy Lord, the All-Merciful (al-rahman), shall never, in Truth as befits the Truth, act unjustly even to the extent of the husk of a date-stone (qitmir an).

[32]

انّا نحن قد اشهدناك باذن اللّه خلق السّموات و الارض و ما بينهما فی يوم الّذی قد كنت حول النّار بالحقّ ناطقاً محموداً

[32]  We, we did indeed, with the permission of God, call  to bear witness  unto thee [the Bāb] the created realities of the heavens and of the earth and whatsoever lieth between them on a [messianic, eschatological] "Day" when thou were indeed, in very Truth, crying out (nātiq an) in praiseworthy fashion (mahmud an) nigh the theophanic [Sinaitic] Fire (hawl al-nār)  [cf. Q. 18:51]

[33]

 و ما جعل اللّه المضلّين للشّیء من بعض الشّیء علی الحقّ بالحقّ عضداً خفيفاً

[33]  Never did God fashion [for the sake of - to include] the errant ones (al-mudillin) for the [fulness of the Cosmic] Pleroma (al-shay' = abjad 361) even, in Truth, in very Truth to be a weak [light, of little consequence] supporter (`ad an  khafif an ; cf. Q. 18:51) relative to [but a portion of] the [Cosmic] Pleroma (al-shay' = abjad 361). 

[34]

و ما منع النّاس ان يؤمنوا باللّه و باياته اذا جائهم الحقّ من لسانه اذا لاتبّعوك الّا علی سنّة الاوّلين من اكثر الجاهدين جدلاً علی الحقّ بالحقّ معروفاً

[34]  Never did We inhibit the people from belief in God and in His verses! When the Truth-True One (al-haqq) came unto them utilizing  His tongue (lisan) then they did not follow Thee save perhaps during the first-early year(s)  (`ala sannat al-awwalin), especially most of those who strove dilligently (al-jahidin) yet in very Truth, [there was some] disputing [contesting] (jadal an) the Truth (al-haqq) which is [indisputably] deeply meaningful [gnostic] (ma`ruf an). 

[35]

و ما ارسلناك الّا بالحقّ مبشّراً الی النّور و منذراً عن النّار اتتّخذوا آياتی من لدی الذّكر الاكبر هذا علی الباطل هزؤاً غروراً

[35]  Never did We send thee except, in Truth, there be a Herald of Glad-Tidings (mubashshir an) regarding the Light (al-nūr) and a Warner[s] (mundhir an)  respecting the [possibility of] Hell-Fire. Yet did they appropriate My [Our] verses from the Supreme Dhikr-Remembrance (al-dhikr al-akbar). This falsely so, mockingly (huzu an), deceitfully (ghurūr an).

[36]

و ان تدعهم الی الخطّ الهائل بين العالمين يحجبهم الشّيطان عن الحقّ فلن يهتدوا اذا ابداً

[36]  And thou didst summon them unto the Script (al-khatt) pouring forth between all the worlds (al-hā'il bayn al-`ālamin) [cf. Q. 73:14] though Satan (al-shaytān) did veil them from the Truth - True One (al-haqq) for they were not, for an eternity (abad an), well-guided.         

[37]

و من اعرض عن هذه الكلمة ما قدّر اللّه له علماً الّا علی الظّلّ كالعيش ضنكاً

[37]  And whomsoever turneth aside from this Word (al-kalimat) are such as God did not ordain any [true] knowledge (`ilm an) save according to a mere shadow (al-zill) like unto a lifestyle narrowly wretched  (al-`iysha'  danuk an).

[38]

و لقد حشرناه فی ارض المحشر علی الوجه و قد كان فی الدّنيا فوق الارض عمياناً

[38]  Such persons have We indeed gathered up in the domain of the [eschatological] gathering (ard al-mahshur) [for judgment] as accords with a certain manner (`alā al-wajh). They have indeed ever been  in the world (al-dunyā) yet above the earth they are as persons blind (`umyān an).

[39]

قل و لولا كلمة سبقت من اللّه فی امری لقد كنت بالحقّ علی الامر لزاماً

[39]  Say: `And if this be not a Word (kalimat) which hath preceded from God and that pertains to My Cause, then indeed have I ever, in very Truth, been, as befits the Cause, one truly assiduous (lizān an).

[40]

يا قرّة العين

O Qurrat al-`Ayn!

Solace of Mine Eyes [the Bab]

سبّح ربّك فی نفسك الحقّ قبل الطّلوع و حين الغروب و علی مركز الزّوال و نقطة السّواد فی نصف اللّيل فانّ ذكر اللّه فی نفسك الحقّ لايستوی عمل العاملين جميعاً

[40]  Render Glory unto thy Lord within Thine One Logos-Self (nafs), the True One (al-haqq) before the Rising up [of the Sun] and at the moment of its Descent (al-ghurub) at the very centre of its point of declining from the meridian (markiz al-zawal) and the Point of Darkness (nuqtat al-sawad) in the middle of the night. This since the Dhikr Allāh, the Remembrance of God is within Thine own Logos-Self (nafsika), the True One (al-haqq). Never shall he mount up and complete any action of actions (`aml al-`āmilin)!

[41]

و امر اهل الباب بالصّلوة و الكلمة الاكبر و احكم عليهن فانّهنّ لايقدرنّ بمعرفة الكلمة الّا بما استطاعت انفسهنّ و انّ اللّه ربّك قد كان علی العالمين غفوراً

[41]  And He commanded the people of the Bab regarding the Salat (Obligatory Prayer - Salutation) and the [recitation of the] Supreme Word (al-kalimat al-akbar) as well  as their related injunctions [stipulations] (ahkam). In this respect the [full, deep]  gnosis of the Word (ma`rifat al-kalimat) can never be befittingly estimated except as accords with the [limited] capacity of their own selves. And God is indeed thy Lord! And He hath ever been One Forgiving of all [within all] the worlds (...`ala al-`alamin ghafūr an).

[42]

 قل كلّ علی الباب قد تذكّروا و انّی فی قطب الماء سائل عن الامر و عند اللّه الحقّ قد كنت بالحقّ مذكوراً

[42]  Say: All  have indeed come to recollect [confessing Lordship in primnordial times] by virtue of the Bab! And I am the One in the Pivot of the [primordial] Watery Expanse (qutb al-ma') [cf. the two oceanic, wavy letter B's] posing the question regarding the Cause  [of God = "Am I not your Lord?" Q. 7:172; the identity of the primordial person of the Bab, the Cause] (al-amr). And before God Himself is the Truth (al-haqq). I was indeed, in very Truth, the One [truly] Recollected (madhkūr an) [as the Primordial "Lord" as `Ali Muhammad, the Bab]. 

Lambden Notes : The "Sleepers" in the "Cave" through the person of the sevenfold Bab came to awaken to the recollection of the primordial recognition of the Lordly  "Sun" of His Divinity. They recollected the primordial assent; that he was "their "Lord" . Note the   أَلَسْتُ بِرَبِّكُمْ ۖ ,"Am I not your Lord?" of Qur'an 7:172. As the "Lord" (202) the name of the Bab (= 202) was recollected as it was affirmed in the primordial.era ...  Cf the two wave-like or wavy lines suggestive of an ocean or oceans  (al-ma; or bahr) above the subdot or nuqṭah, the  point ( .) in the orthographic form of the two letter “B”s ( ب + ب ) in the word Bāb (باب). The allusion is also to the upright Arabic letter “a” in the middle of the word Bāb! If we compare this last verse of QA 73 with a verse  in QA 25 the probable meaning becomes  a little clearer - the Bab being the pivot of al-ma' as the priordial "Watery Expanse" expressed in the two wavy letter Bs (in his title Bab)  with a theophanic, Fiery, letter "A" at its centre! His identity as "Lord" is again underlined!

QA 25 = Surat al-Khatm, the Surah of the Seal or Ringstone

Say: I [the Bab] am indeed, with the permission of God, the Active Governing Agent (al-fā`il) [= the Letter "A"] betwixt the Dual Points [of the 2 Letter B's] (al-nuqṭatayn) one expressive of the two Beginnings (al-awwalayn) and from the two Realities Firmly Positioned (al-markūzayn); [also]  one expressive of the dual End-Times (al-ākhirayn). And I am the [Theophanic] Fire within the Upright (Arabic) Letter “A” (alif) between the two Oceans (al-baḥrayn) [ of the 2 Letter B's cf. the al-ma' in QA 73:42].

 

___________________________

Ā Ī Ū ā ī ū Ḍ ḍ ḥ Ḥ ṣ Ṣ ṭ Ṭ ẓ Ẓ  

Ā Ī Ū ā ī ū Ḍ ḍ ḥ Ḥ ṣ Ṣ ṭ Ṭ ẓ Ẓ  

SELECT CRITICAL NOTES

Qur'an 18:9 :

أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا

"Or do you suppose that the Companions of the Cave and al-Raqim were something strange/ wonderful among Our signs" Qur'an 18:9.

QA 73:[5]

انحسب النّاس انّ اصحاب الكهف و الرَّقِيم قد كَانُوا مِنْ دون الباب رقوداً

 *   Mss. 1321 : p.298 has افحسب    "compare  Qur'an 18:9 of which this verse is an exegetical-eisegetical  (midrashic type) "rewrite" :  the "b" here lacks the subdot in this ms.

[5]

اصحاب الكهف والرقيم

انحسب النّاس انّ اصحاب الكهف و الرَّقِيم قد كانوا من دون الباب رقوداً

[5] Have the people supposed that the Aṣḥāb al-kahf ("The Companions of the Cave") and al-Raqīm were "asleep" (ruqūd an) oblivious of [without] (min dūna) [the presence of] the Bāb?

الرَّقِيم I have left al-Raqim untranslated above as the interpretations of this word are numerous in Sunni and Shi`i Tafsir and other literatures.

الرَّقِيم = al-Raqīm

The Persian Tafsir of Maybudi (page 1696) incorporates several interpretions of al-Raqīm found in earlier Tafsir works:

مفسران را قولها است در معنى: رقيم ابن عباس گفت نام آن كوه است كه كهف در وى بود، و هم از ابن عباس روايت كنند بقولى ديگر كه نام آن ديه است كه اصحاب الكهف از آنجا بودند، سعيد جبير گفت نام سگ ايشانست، مجاهد گفت نام آن لوح است كه نام و صفت ايشان و حليت و قصهّ ايشان در آن نوشته يافتند و آن لوح از رصاص بود، و گفته اند از سنگ بود، و در خبر آمده كه رقيم جماعتى بودند و رسول (ص) ذكر ايشان

Ibn `Abbas, the father of Tafsir ,transmitted that al-Raqim was a the name of a  "mountain" (kuh) which contained a "cave" (kahf) as well as its being a town - village (ديه)  from where the Companions of the Cave (ashab al-kahf) came. Sa`id Jabir stated that it was the name of their dog (saq). Mujahid stated that it was the name of a [scriptural] document or Tablet (lawh)  upon which their name, attributes, circumstances and story had been written down...

Note on QA 73: [8]

و انّا نحن قد ضربنا علی آذانهم فی الباب باذن سنين حول السّرين الّذين قد كانا فی امّ الكتاب عدداً مستوراً

[8] And We indeed prescribed for their [eschatological] Adhān (the wakeful "call to prayer" for rising up in connection with the resurrection out of the cave] whilst within the Bāb [= the Cave] (fi'l-bāb) by means of consent for [the uttering the adhan with] the dual enactments (sannayn), specifying the two mysteries (al-sirrayn) [of the dual name of the Bāb = `Ali + Muhammad] for such hath ever been numbered and inscribed within the Mother-Archetypal Book (umm al-kitāb).

On the eschatological adhan (Call to prayer) in the Khasa'il-i sab`ah (the Seven Directives, mid. 1845) see Lambden 2011 (Jerusalem paper) and Lambden 2020 (in Vahman ed. 2020) text (no.4 and No.7) and translation. pp.172-3.

Khasa'il-i sab`ah (the Seven Religio-Legal Directives), No.4. and No.7

  • (4) mention of the [Bab as] the Secreted Pillar [the Bab] (al-rukn al-mustasirr) in the Shi`i adhan (“Call to prayer”) after the twelver form of the shahada (‘the testimony of faith’),..
  • (7) the wearing of an engraved white carnelian signet-ring indicative of Babi allegiance.[1]

These seven directives were a challenge to many of the adherants of the emergent religion of the Bab, especially the publicly proclaimed addition to the Shi`i adhan (call to prayer). [2] The claim of Babiyya (Gate-hood) of the Bab was only cryptically or allusively set forth at this time. Thus, for example, in the 7th directive of the Khasa’il, the Bab recommends the wearing of a “white carnelian signet-ring” (al-`aqiq al-abyad) with the number 273 engraved on it after the words, `There is no God, but God’, `Muhammad is the Messenger of God (rasul Allah)’ and ``Ali is the wali-Allah’ ("The Patron-legatee of God")’. The final 273 here is the abjad numerical value of the phrase ``Ali Muhammad (= 202) is the Gate of God’ (Bab Allah = 5+66 = 71), which numerically (202+71) becomes 273.


[1] It might be noted here that Mulla `Abd al-Karim Qazvini (d. 1268/1851-2), later a secretary of the Bab known as al-Katib, had a key role in attempts to alter the Shi`i adhan (`call to prayer’) formula. For more on the Bab and the early jihad cancellation see Lambden 2005: 21ff.

[2] For a full translation, summary detailed commmenatry on the Khasa’il see Lambden website and 2011/ 2020 (forthcoming and this website).

Expository Note on QA 73:26,

Subuḥāt al-jalāl - a phrase from the Hadith al-Haqiqa.

On the Ḥadīth al-Ḥaqīqa (Tradition Regarding Ultimate Reality) ascribed to Imam `Ali ibn Abi Talib (d. 40/661) see the following links on this Website - under Shi`i Islam = Shī`ī Islam : Sufism- Islamic Philosophy-Theology-Mysticism ... | Hurqalya Publications: Center for Shaykhī and Bābī-Bahā’ī Studies (ucmerced.edu)

  • Tafsīr Ḥadith al-Ḥaqiqa I: Introduction, the Shi`i Origins and Commentaries.
  • Texts and Translations of the Ḥadīth al-Ḥaqīqa.
  • Tafsīr Ḥadith al-Ḥaqiqa  II : Shaykh Aḥmad al-Ahsāī and Early Shaykhism.
  • Shaykh Aḥmad al-Aḥsā’ī  on an Islamic form of the Delphic Maxim - Introduction
  • Shaykh Aḥmad al-Aḥsā’ī  on an Islamic form of the Delphic Maxim with extensive Commentary on the Hadith al-haqiqa - Annotated Translation.
  • Tafsīr Ḥadīth al-Ḥaqīqa, III : The Commentary of the Bāb upon the Ḥadīth al-Haqiqa
  • The Ḥadīth al-Ḥaqīqa (Tradition Regarding Ultimate Reality) IV : In the writings of the Bab, early Babis and the writings of Baha'-Allah and his successors.

The Hadith al-Ḥaqīqa, on Ultimate`Reality

The Arabic word الحقيقة  al-ḥaqīqa, indicating `The Real', Reality' or `Ultimate Reality [God]'  occurs repeatedly in  Imām `Alī's five definitions of reality" (al-haqīqa)  disclosed to Kumayl ibn Ziyād ibn Nahīk al-Nakhā’ī (d. c. 85/704) in well-known versions or recensions of the Ḥadith registering questions of Kumayl regarding ما الحقيقة  (= mā’ al-ḥaqīqa, `What is the Reaity / Ultimate Reality?’. In various sources It is entitled the Ḥadith al-Ḥaqīqa

حديث كميل (رض) المعروف حين كان أمير المؤمنين (ع مردفا إياه خلف الناقة في صحراء الكوفة ليلا فسأله كميل: ما لحقيقة؟ الإمام علي (ع):ما لك والحقيقة

كميل (رض):"أولست صاحب سرك؟ الإمام علي (ع):"بلى، ولكن يرشح عليك مايطفح مني

كميل (رض): أو مثلك يخيب سائلا.

الإمام علي (ع):[1] الحقيقة كشف سبحات الجلال من غير إشارة

Kumayl ibn Ziyad asked `O my Lord and my  Master [= the Commander of the Faithful, Amir al-Mumunin = Imam `Alī, d. 40/661)... What is al-Ḥaqīqa? (The Real /  Reality' / `Ultimate Reality [God]'). He [`Alī] replied, upon him be peace, `What have you to do with al-Ḥaqīqa (Reality)?'. So Kumayl replied, `Is it not that I am a [sharing] companion [custodian] of your secret (sahib sirrika)?' He [Imam `Alī] replied, `Yes! But what [gnosis merely] sprinkles down upon you, billows over through me'.

He, the Imam, upon him be peace, [then] said, al-Ḥaqīqa [ Reality is] `The disclosure of the splendors of the Majestic One [God] (subuḥāt al-jalāl) devoid of intimation [of His Ultimate Reality] (min ghayr al-ishāra)'.

Imam `Ali [replied al-haqiqa indicates] `The disclosure of the splendors of the Majestic One [God] / the [Divine] Glory (subuḥāt al-jalāl) devoid of [any] intimation [of His Ultimate Reality] (min ghayr al-ishāra)' (Lambden trans. as below). .

  • He [Kumayl] said, `Expound it to me further'.
  • He [`Alī] said, `It [al-Ḥaqīqa `Reality' ] is the annulment of speculation (mahw al-mawhum) [consonant] with an awareness of [what is] the established' (saḥw al-ma`lūm)'.
  • He [Kumayl] said, `Expound it to me further.'
  • He [`Alī] said, `It [al-Ḥaqīqa `Reality'] is the rending of the [Divine] veil (al-sitr) through the mastery of the secret (ghalabat al-sirr)'.  
  • He [Kumayl] said, `Expound it to me further.'
  • He [`Alī] said, `It [al-Ḥaqīqa `Reality'] is the Enticement  (jadhb) of the Divine Unicity (al-aḥadiyya) through the instrumentality of the Divine Oneness (al-tawhid)'.
  • He [Kumayl] said, `Expound it to me further.'
  • He [`Alī] said, `It [al-Ḥaqīqa `Reality'] is `A Light (nur) radiating from the Dawn of Eternity (subh al-azal) with its traces (athar) beaming forth [shimmering] upon the Embodiments [Temples] of the Divine Unity (hayākil al-tawhid)'.   
  • He [Kumayl] said, `Expound it to me further.' He [`Alī] said, `Quench the lamp (al-sirāj)! for the Dawn (al-subḥ) hath indeed arisen'" (trans. Lambden, 1998 rev. 2008, 2015).

[Kumayl ibn Ziyad asked `O my Lord and my  Master [the Commander of the Faithful, Amir al-Mumunin, Imam `Alī, d. 40/661]... What is al-Ḥaqīqa? (The Real /  Reality' / `Ultimate Reality [God]'). He [`Alī] replied, upon him be peace,  "He, the Imam, upon him be peace, [then] said, al-Ḥaqīqa [ Reality is] `The disclosure of the splendors of the Majestic One [God] (subuḥāt al-jalāl) devoid of intimation (min ghayr al-ishārah)'.

كشف سبحات الجلال من غير اشارة 

Lambden Notes on the subuḥāt al-jalāl. This phrase rooted in the Hadith al-Haqiqa (the tradition from Imam `Ali in responce to questions about al-haqiqa (Reality) for Kumayl ibn Ziyad al-Nakha'i) has been given several shades of sometimes opposite meaning in Shaykhi and Babi-Baha'i literaturesand on Q. 18: 46 on which QA 73:28 is based. While the Exalted reality is ghayr al-ishāra - "without imitation" or apophatic in its beyondness wealth and children are but tokens of the materiality (isharat) of this world (see Q. 18:46).

Tthe subuḥāt al-jalāl. This phrase from the Hadith al-Haqiqa has been given several shades of  sometimes opposite meaning in Shaykhi and Babi-Baha'i literatures rooted in diverse interpretations of the Hadith al-Haqiqa (the tradition from Imam `Ali in responce to questions about al-haqiqa (Reality) for Kumayl ibn Ziyad al-Nakha'i) and on Q. 18: 46 on which QA 73:28 is based. While the Exalted reality is ghayr al-ishara - "without imitation" - or apophatic in its beyondness,  wealth and children are   contrasted with the Eternal Divine Realities as tokens of worldly  transience, ephererality, "materiality" (isharat). See further Shaykh Aḥmad al-Aḥsā’ī on an Islamic form of a Delphic Maxim | Hurqalya Publications: Center for Shaykhī and Bābī-Bahā’ī Studies (ucmerced.edu)

It should be noted here that some early Shaykhi and Babi-Baha'i interpretations and translations of the above line of the Hadith are not literal in the sense that they interpret the   سبحات الجلال subuḥāt al-jalāl  as indicative of  veils or human limitations which are expressive of mere conjecture or idle fancy. 

Expository Note on QA 73:26, "the splendors of the Majestic One" [God] (subuḥāt al-jalāl) a phrase from the Hadith al-Ḥaqīqa (The Tradition about `Reality' ...The tradition of Imam `Ali (d. 40/661) as intepreted by Shaykh Ahmad al-Aḥsā’ī (d. 1241/1826).

Shaykh Aḥmad al-Aḥsā’ī on an Islamic form of a Delphic Maxim, Know thyself! Greek: γνῶθι σαὐτόν = gnōthi seauton =The Risala of Shaykh Aḥmad al-Aḥsā’ī  on the saying of the Prophet [Muhammad or Imam `Ali ibn Abi Talib], man `arafa nafsa-hu faqad `arafa rabba-hu ("Whoso knoweth his nafs (self-soul), assuredly knoweth his Lord (al-rabb)".  

"And [likewise as recorded] from the Commander of the Faithful (amir al-mu'minin = `Ali ibn Abi Talib d. 40/661) [for he also] said : man `arafa nafsa-hu faqad `arafa rabba-hu ("Whoso knoweth his nafs (self-soul), assuredly knoweth his Lord (al-rabb)". And this is the intention of this doubly transmitted tradition. One will hardly see any differences regarding [the import of] these two traditions; neither from the early nor the later sages [philosophers] (al-hukama') nor from the generality of the divines (`ulama'), for the Book [the Qur'an] (al-kitab), the tradition (al-sunna) and the intellect (al-`aql) all bear witness to this [unitative] meaning. 

"I made them not witnesses of the creation of the heavens and earth, neither of the creation of themselves (anfusihim); I would not ever take those who lead others astray to be My supporters" (Q. 18, Surat al-kahf The Surah of the Cave), 51, trans. Arberry).

This is indeed a proof by virtue of the [correct] understanding of the [Qur'anic] verse (aya) and of the [specified] attribute (al-sifat) since God, Glorified be He, testifies to the fact that the rightly Guided Ones (al-hadin), upon them be peace, testify to "the creation of the heavens and of the earth" and to the "creation of their own selves" (anfusihim) for powers of assistance (a`dad an)  seized them such as are alotted to His

 On the real inner meaning (al-haqiqa) [p.14f].

Know that these [previous] statements are a testimony to outward gnosis (al-ma`rifa al-zahira). As for the ma`rifa ("gnosis") which is inward (al-haqiqa), it is the ma`rifa ("gnosis") of the nafs (self-soul), the very being (kawn) of which is an entity [something] (al-shay') from "his Lord" (rabbuhu). This since He, exalted be He, when He created humanity (al-insan) it was firstly his "being" (kawn) and there subsequently came about a reality from his Lord (haqiqat min rabbihi), namely, a reality from [expressive of] his nafs ("self-Soul"). Thus that [nafs-self-Soul] which was from his Lord was a Light (al-nur) directly related to Him. It is mirrored in the Cosmic Water (al-ma') from which He made everything (kull shay') living (al-hayy)" (Q. 21:30). And it [the nafs-self-Soul] can be observed in existence (al-wujud) and observed in the Light (al-nur) just as he [the Prophet Muhammad] says, upon him be peace, "Fear ye the insight (al-farasa) of the true believer (al-mu'min) for he seeth through the Light of God" (bi-nur Allah)". And Imam  Ja`far [al-Sadiq] saith, upon him be peace, "God created the believers (al-mu'minin) from His Light (al-nur) ....

[p.15] As for the primary significance. Know that the nafs (soul-self) is thy reality (haqiqa) which is of "thy Lord" (min rabbika). Since you know it [thy self] you do indeed know "thy Lord". When He was unknown to anyone other than Himself  ...

On the manner of knowing thyself" [p. 18].

    On the disclosing of the Glories of the Divine Majesty (subuhat al-jalal) beyond allusion" [p. 19].

    He [Imam `Ali] further states [in the Hadith al-haqiqa],"[Reality, al-haqiqa is] the disclosing of the Glories of the Divine Majesty (subuhat al-jalal) beyond allusion (bi-ghayr ishara)". He thus clarified all of the modes (anha') of the Divine Unity (al-tawhid). The intention of  al-subuhat ("the Glories")  is the glimmering rays of the Divine Majesty (ashi``at al-jalal) indicative of the grades (al- shu`un) and the [Divine] Attributes (al-sifat). By al-Jalal (The Divine Majesty) he here intended the essence of personhood [the Divine Identity] (dhat al-shaks), in other words, the nexus of his reality (haqiqatihi) from his Lord (rabb).
    A Beatitude within a Tablet of Baha'u'llah to one of the European Kings:

    طوبی لملك ما منعته سبحات الجلال عن التّوجّه الی مشرق الجمال

    Blessed be the Monarch [King] (al-malik) who hath not allowed the subuhat al-jalal - سبحات الجلال   the Splendors of the Divine Majesty [reflected in the person of the king]) to prevent him from turning towards the Mashriq al-jamal, the Dawning-Place of the Divine Beauty [= God / Baha'u'llah)"  (Athar-i Qalam-i A`la,   p. 59).

    Expository Note on QA 73:28

    Note on QA 73: 28 and Qur'an 18:46 on which this QA verse is based.

    "Wealth (al-mal) and children (al-banun) are but an adornmemt of the life of this world (zaynat al-hayat al-dunya) while the things truly enduring are goodly deeds before thy Lord , which are preferred for reward and for hope"

    و انّ اللّه قد جعل المال سبحات الجلال و البنون اشاراتها و الباقيات وجه ربّك ذوالجلال من عند اللّه احساناً

    [28] God is indeed He who made wealth (al-māl) to be the [transient] glorifications of the Majestic One [or the vainglorious] (subuḥāt al-jalāl), and children (al-banūn) [see Q. 18:46] to be its mere tokens (ishārāti-hā) while the Eternal Realities (al-bāqiyyāt) of the Countenance of Thy Lord (wajh rabbika), the Possessor True Glory (dhu'l-jalāl), express Divine Benevolence (aḥsān an) from nigh unto God.