THE LAWḤ-I ḤAQQ
الحق
"THE TABLET OF THE ULTIMATELY REAL"
Stephen N. Lambden, UC Merced.
Translation 2004 - completion and revision in progress 2017 + 2020.
Last updated 11-06-2020.
Translated from Ishraq Khavari (ed.) Ma'ida-yi asmani vol. IV - the text printed here is somewhat uncertain or inadequately printed as is that printed in the same editor's Ganj-i shayigan (pp. 37-40 ; see below and PDf. ). This translation is now being revised in the light of the Zayn al-Muqarrabin ms in INBMC 37 available on this website.
[0]
My God, the All-Glorious (ilāhī al-abhā)
[or]
[He is]
The Luminous, the All Glorious (al-bahiyy al-abhā)
[1]
The Zayn al-Muqarrabin ms. has this scriptural Tablet coommence :
[1]
This is the Lawḥ al-ḥaqq ("Tablet of the Ultimately Real").
هذا لوح الحق
[2]
قد نزل من جبروت الامر
It was sent down from the realm of the Divine Command (jabarūt al-amr).
[3]
و من يقرئه ويتفكر فيه يبعثه الله فی قطب الرضوان بطراز الذی يستشرق منه انوار الرحمن و يستضئی منها اهل ملأ العالين
Whoso recites it and ponders thereon shall be raised up by God nigh unto the pivot of Ridwān. This by virtue of an ornamented Reality (ṭarāz) from whom radiates the orient Lights of the All- Merciful (anwār al-raḥmān), from which the denizens of the concourse of all the worlds are illumined.
[4]
هوالحق
He is the True One
(huwa al-ḥaqq).
[5]
قد كان عن افق الحق علی الحق بالحق مشهودا
Assuredly was he, as befits the Real Truth, in very Truth (`ala al-ḥaqq bi'l-ḥaqq), made manifest from the horizon of the Ultimately Real (`an ufq al-ḥaqq).
[II]
[1]
ان يا ملأ الحق
O concourse of the Ultimately Real One (malā' al-ḥaqq)!
[2]
قد ظهر الحق عن افق الحق فی هذا الحق الذی طلع عن مطلع الحق
The Truly Real One (al-ḥaqq) has, in very Truth, been made manifest from the horizon of Ultimately Real (`an ufq al-ḥaqq fi hadha al-ḥaqq), for he hath dawned forth from the Dawning-Place of the Ultimately Real (maṭla` al-ḥaqq).
[3]
و يذكركم و ينطق بالحق علی الحق اياكم ان لا تنسوا الحق حين الذی اخذ عنكم عهد نفسه الحق و لا تكونن من الذينهم اعرضوا عن الحق
Assuredly was He the One who utters the Real Truth (bi 'l-ḥaqq) and, as befits the Ultimately Real, (`alā al-ḥaqq), celebrates thee, O thou who did in no wise forget the Ultimate Reality (al-ḥaqq) at the time when a covenant was taken with thee regarding His Logos-Self, the Truly Real One (`ahd nafsihi al-ḥaqq). [4] Thou indeed are not of such as have turned aside from the Ultimately Real (al-ḥaqq) and are numbered among the negligent.
[5]
Say: `By God!
Should at this moment the Truly Real One (al-ḥaqq) make a declarative summons unto those before Him, he would undoubtedly partition all existence, for this is assuredly the Ultimate Reality (al-ḥaqq) who hath, as befits the Truly Real (`ala al-ḥaqq) been made manifest. [6] He is undoubtedly the Ultimately Real One (al-ḥaqq) through whom the ultimately true Reality (ḥaqqaq al-ḥaqq) was established aforetime and who shall in time to come confirm its Ultimate Reality (yuḥaqqaq al-ḥaqq).
[III]
[1]
And thou, O concourse of the True One! (malā' al-ḥaqq)
Gaze ye upon the Ultimately Real One (al-ḥaqq) for I have shed splendor from the Sun of His Beauty (shams jamālihi). [2] Then hearken ye unto melodies of the True One (naghamāt al-ḥaqq), unto whatsoever emerges from His lips. [3] Then drink you deep of the nectar of Truth (tasnīm al-ḥaqq cf. Q 83:27-8), from what he bestows upon thee from the Goblet of His Bestowal (kā's al-`inayāt). [4] Then feast upon the Bountiful Favor of the Truly Real One (ni`mat al-ḥaqq), from what hath been sent down from the heaven of the majesty of His Sovereignty as well as from the sanctified clouds of His bounties [5] Then be ye protected through the patronage of the Tree of Ultimate Reality (shajarat al-ḥaqq) which is none other than this Youth (ghulām). [6] Should he be stirred up within his Logos-Self the very theophanic manifestations of Reality (ẓuhūrāt al-ḥaqqiyya) and the suns of the Divine Oneness (shumūs al-aḥadiyya) would assuredly be set in motion. [7] And should he be stilled within his Own Logos-Self the very Beauty of the True One (jamāl al-ḥaqq) would be solaced thereby and furthermore, His Temple (haykal) would be reclining upon that celestial Throne (`arsh) which is sanctified and inaccessible.
[IV]
[1]
And thou,
O concourse of the Truely Real One! (malā' al-ḥaqq)
Should you enable your eyes to envision the enveloping dust of contingent existence (ghabār al-mumkināt) and whatsoever has originated from it, as contrasted with that which is befitting of the Sovereign of Names and Attributes (sulṭān al-asmā' wa'l-ṣifāt), you would assuredly testify to the fact that the manifestations of the True One (maẓāhir al-ḥaqq), His Dawning-Points (maṭāli`), His Effulgences (mashāriq) and His Hidden Retreats do assuredly circumambulate about this Ultimately True One (al-ḥaqq) Who hath, in very Truth (bi'l-ḥaqq), assuredly been made manifest. [2] This whereupon he, in very Truth (bi'l-ḥaqq), became established upon the celestial Throne (al-arsh) before the shadow of which all who are in both the heavens and on the earth do prostrate themselves. [3] Should they prove unable to comprehend this truth or fail to perceive it within themselves, they would assuredly be reckoned among such as are heedless of this Truth [of the Truly Real One] (al-ḥaqq). [4] The One that is Who, should he rend asunder the covering of the Divine Majesty (raq`a al-jalāl) through the Countenance of the Divine Beauty (wajh al-jamā) all things would assuredly be caused to cry out - [his Reality] for the Holy Spirit (rūḥ al-quds) would confirm them in view of the fact that the Logos-Reality [Person] of Bahā' (nafs al-baha') hath assisted them in the world of eternal subsistence (`alam al-baqa') - [5] through the [declaration] "I verily am the Truly Real (ana al-ḥaqq) no God is there except Him. [6] And We, one and all, before the theophany of this Ultimate Reality (zuhur hadha al-ḥaqq) are numbered among such as prostrate themselves. [7] This is undoubtedly He before whom do proceed the manifestations of the Truly Real One (mazahir al-ḥaqq), from behind Whom proceed the dawning-places of Lordliness (matali` al-arbab); at whose right-hand proceed the essences of laudation (jawahir al-suhban) and on whose left are the Embodiments [Temples] of the All-Merciful (hayākil al-rahman).
[V]
[1]
Every single one of the aforementioned beings cries out, shouts and proclaims,
`O Concourse of the Bayan! By God!
The very voices of the All-Merciful (alsan al-rahman) do accuse you of falsehood in that within your own selves you claimed [true] faith in God, the Help in Peril, the Mighty, the Omnipotent, yet did falsely claim within your selves that you did believe in God and the manifestation of His Logos-Self (mazahar nafsihi) who was named `Ali before Nabil [Muhammad] (= the Bab) [2] Yet, when His Emissary (mursalihi) [Baha'-Allah] came with the Sovereignty of the Divine Authority (bi-sultan min al-amr) upon clouds of holiness within the Supreme Paradise (firdaws al-a`la ) you disbelieved in him then accused him of falsehood until you decreed his death; just as the divines of the Criterion [Qur'an] (`ulamā' al-furqan) did to `Ali [Muhammad the Bab] before the [coming of Baha'-Allah as] the Manifestation of His Self (maẓhar nafsihi), the Exalted (al-`aliyy), the Transcendent, the Powerful, the Help in Peril, the Omnipotent. [3] Naught came to pass regarding a single thing but that he refuted thee, disassociated himself from thee and sought protection in God from any encounter with thee. [4] So by God! Shouldst you act justly within yourselves you wouldst assuredly witness that Logos-Soul (nafs) who emerged from amongst you to the end that he might refute thee. [5] The very heaven (sama') which hath been raised up above your heads is such that he may assuredly be disassociated from thee. [6] Everything that rains down from the cloud[s] rejects whatever emerges from your voices as you wouldst realize should you be among such as do hearken. [7] In thy [Bab] case was the cloud of the All-Merciful and the divine Bounty (al-fadl) interdicted and the livelihood of the denizens of the Supreme Concourse altered. [8] At this did the Countenance of the Divine Grandeur (wajh al-kubriya') turn white for you did commit the like of what none had committed aforetime. [9] We concealed this matter through a bounty which derives from Us for We indeed are the Dispenser of Bounty (al-fiddal), the Powerful, the Wise. [10] We did not manifest among the servants [a single] iota [sprinkling] (rashḥ) of the ramifications [`sprinklings'] (tarashshuhat) of the seas of your actions otherwise the announcement of the truth (`ala al-ḥaqq) of what you did commit might precipitate the retrogression of the Divine Cause and the return of existence (al-wujud) unto sheer (baht), categorical (al-batt) non-existence (`adm) and everything that you witnessed in the earthly dominion (al-mulk) would be transformed into dust. [11] Wherefore was the Religious Cause (decree, al-amr) sent down from a Mighty Bestower as you would realize if you were to be be numbered amongst the mindful (al-mutanabbihin).
♦
Arabic text as published in Ganj-i shayigan, 37-40.
THE LAWḤ-I ḤAQQ
لوح الحق
("TABLET OF THE ULTIMATE REALITY")
هذا لوح الحق
قد نزل من جبروت الامر و من يقرئه ويتفكر فيه يبعثه الله فی قطب الرضوان
بطراز الذی يستشرق منه انوار الرحمن و يستضئی منها اهل ملأ العالين
هو
الحق
قد كان عن افق الحق علی الحق بالحق مشهودا
ان يا ملأالحق
قد ظهر الحق عن افق الحق فی هذا الحق الذی طلع عن مطلع الحق و ينطق بالحق و يذكركم
علی الحق اياكم ان لا تنسوا الحق حين الذی اخذ عنكم عهد نفسه الحق و لا تكونن من الذينهم اعرضوا عن الحق
و كانوا من المعرضين قل تالله ان الحق حينئذ ينادی فی امامه و يجزالموجودات بان هذا لهو الحق
قد ظهرعلی الحق و انه لهو الحق الذی به حقق الحق من قبل و يحقق الحق من بعد
و انتم يا ملأالحق فانظروا الحق
[38]
بما اشرقت من شمس جماله ثم اسمعوا نغمات الحق عما يخرج عن شفتائه
ثم استشربوا من تسنيم الحق عما يعطيكم من كأس عنايته
و كلوا من نعمه الحق عما نزلت من سمأ عزّ سلطانه و غمام قدس افضاله ثم استظلوا فی ظل شجرةالحق
هذا العاتم الذی لويحرك فی نفسه ليتحرك به ظهورات الحقية و شموسات الا حديه و اذا يسكن فی نفسه ليستقر جمال الحق ثم هيكله علی عرش قدس منيع
و انتم يا ملأالحق لو تصفون ابصاركم عن غبار الممكنات
و مايحدث منها مما لا يليق بسلطان الاسماٌ و الصفات لتشهدوا بان مظاهر الحق
و مطالعه و مشارفه و مكامنه ليطوفن فيحول هذا الحق
الذی ظهر بالحق ثم استویبالحق علی العرش الذی
يسجد عند طله كل من عی السموات و من عی الارض و لوانهم لن يعرفون ذلك ولا يستشعرون عی انفسهم
و يكونن من الغافلين عن هذا الحق الذی لويشق برقع الجلال عن وجه الجمال لينطقن كل الاشيأ ويؤيدهم
روح القدس بما ايده نفس البهأ عی عالم البقأ بانی اناالحق لا اله الا هو
و انا كل عند ظهور هذا الحق لتكونن من الساجدين و ان هذا لهو الذی يمشی عن امامه مظاهر الحق و عن ورائه
مطالع الارباب و عن يمينه
[39]
جواهرالسبحان و عن يساره هياكل الرحمن و كلهم ينطقن و يصيحن و ينادين
ان يا ملأ البيان
تالله قد كذبكم السن الرحمن بما تدعون فی انفسكم الايمان بالله المهيمن العزيز القدير
لانكم انتم ادعيتم فی انفسكم بانكم آمنتم بالله و مظهر نفسه الذی سمّی بعلی قبل نبيل
فلما جأ مرسله بسلطان من الامر علی غمام القدس فی فردوس الاعلی اذا انكرتموه و كذبتموه الی ان افيتم علی قتله
كما افتوا علمأ الفرقان علی علی من قبل مظهر نفسه العلی المتعالی المقتدر المهيمن القدير اذا ما تمرون
علی شيئی الا و قد يكذبكم ويبرء منكم و يستعيذ بالله من لقائكم فوالله لو تنصفون فی انفسكم تشهدون بان
نفس الذی يخرج منكم ليكذبكم و سمأالتی رفعت فوق رؤسكم ليبرء منكم و كلما يمطرمن السحاب ينكر ما يخرج
من السنكم لو انتم السامعين و بكم منعت غمام الرحمة و الفضل و بدلت عيش اهل ملأ الاعلی ثم اصفرّ وجه
الكبريا لانكم فعلتم مالا فعل احد من قبل و انّا سترناه بفضل من لدنا و انا الفضال المقتدر الحكيم و ما اظهرنا
بين العباد هذا رشح من ترشحات بحور اعمالكم و الا لو انطق علی الحق فيما فعلتم ليرجع امرما يكون الی ما كان
و يرجع الوجود الی عدم البحت البات و يبدل كلما يشهد
[40]
فی الملك الی التراب و كذلك نزل الامر من لدن عزيزوهاب ان انتم تكونن من المتنبّهين
♦
