The commencement of an extract from the Kitab al-asma' Wahid XII type set and pointed from the Khanykov ms. (now at the University of St, Petersburg) by Bernard Dorn in St. Petersburg (Russia), in 1864/5 Die Sammlung von Morgenländischen Handschriften... (pp. 59-69).
It will be appropriate to note here that in vol II of his edition of A Traveller's Narrative (II:338), Item [12] in Note U `A list of the writings of the Bab', E.G. Browne reollects this ms. of the Kitab al-asma', making reference to "the Name Musakkin" which he translates "the Calmer" (cf. Rosen's pointing). This is indeed one possible name of God that is correctly derived from the root s-k-n although calm, tranquility or the like were not necessarily the main sense accorded this Arabic root by the Bab. I have preferred the primary sense of this root here in the Kitab al-asma' as `to dwell, abide' or God as al-maskin, the "Dwelling-Place", "One Dwelling Amongst us" though other senses and dimensions of this Arabic root may indeed come to be primary.
I repeat the PDf of Kitab al-asma' XII text here from the Khanykov-Dorn printed version on this site:
- Kitab al-asma' XII. PDf. Khanykov-Dorn-K. Asma' XII.pdf
English translation Stephen Lambden UC Merced
In Progress - last updated 28-07-2020.
"The first section (al-bab) from Wahid XII on the 11th month of the [Babi] year (5 or 6 = c. 1265/1849 or later) pertaining to the gnosis of the Name [of God] al-Maskin ("the Resident" / "Indwelling" / "Tabernacled" / "Dwelling-Place") for which there are four [revealed exegetical] levels (al-maratib).
[1]
The commencement of the first level (al-awwal fi'l-awwal) :
In the Name of God,
al-Askan, the Most Indwelling, al-Askan, the Most Immanent.
God, no God is there except Him, al-Askan, the Most Tabernacled, al-Askan the Most Immanent! Say: God is al-Askan, the Most Immanent among us, more so than any other possessor a dwelling place (dhu iskan)! Yet it could never be estimated that anyone should cease to relate to a Ruler (malik), a Sovereign (sultan), in his dwelling-place (iskan) even though they are not within the heavens or upon the earth or whatsoever lieth between them! He indeed hath ever been One Fully Resident (sakkan an), Fully Residing (sakinn an), One Immanent (sakinn an). So Glorified be whomsoever prostrates before Him be they within the heavens or upon the earth or whatsoever lieth between them!
Say: All do fall prostrate before Him. Praised be unto God who is ever glorified for His own sake by whomsoever is within the heavens or upon the earth or whatsoever lieth between them! Say: All before Him are submissive! God testifieth that He, no God is there except Him. His are the worldly Dominion and the heavenly Kingdom (al-mulk wa'l-malakut), the Might (al-`izz) and the Omnipotent realm (al-jabarut) then the Powerful (al-qudrat) and the Divine Realm (al-lahut), as well as the One Mighty (al-quwwat) and the Crimson Ruby (al-yaqut) then also the Sovereignty (al-saltana) and the worldly domain (al-nasut). He maketh Alive and He causeth to Die then He causeth to Die and He maketh Alive. He is the Living One (al-hayy) who dieth not and the King (malik) who descendeth not. He is the Just One (`adl) who deviateth not as well as the Sovereign (sultan) who doth not undergo change, the One Unique (fard) who never allows the escape of anything that lieth within His grasp, never ending up within the heavens or upon earth or whatsoever lieth between them! He createth whatsoever He Willeth by virtue of His Logos-Command (amr) for He hath ever been One Powerful over all things.
So Blessed be He who ever possesses whatsoever lieth within the heavens or upon earth or whatsoever lieth between them! No God is there except Him, the Mighty (al-`aziz), the Beloved (al-mahbub). So Elevated is He in whose possession is the Dominion of the heavens and the earth or whatsoever lieth between them! No God is there except Him, the Help in Peril (al-muhaymin), the Self-Subsisting (al-qayyum).
Say: Whomsoever originateth [through His hands] the Kingdoms of all things (malakut kulli shay') is the One unto whom all things return! Say: In the hand of God is He who created the heavens and the earth or whatsoever lieth between them! No God is there except Him, the Help in Peril (al-muhaymin), the Self-Subsisting (al-qayyum).
Say: God is He who maketh Alive and He causeth to Die then He causeth to Die and He maketh Alive and unto Him do all things return.
Say: He it is who created the heavens and the earth or whatsoever lieth between them by virtue of His Logos-Command which is more proximate (aqrab) such that He could say, "Be! and it is" (kun fa-yakun)!
Say: God is the Creator of all things (kull shay') for He is indeed One Living (al-hayy), the Help in Peril (al-muhaymin), the Self-Subsisting (al-qayyum).
Say: He is the One who originated this creation and reckoned that He could enable it to return. This thou shalt ponder, in very Truth, the creation of thy genesis and of thine end time (muntaha)!
Say: God originated thee then caused thee to return. And He thus, through His Logos-Command, made all to rise up (qa'imun)! He is the One who caused thee to return with the termination of every theophanic manifestation (fi akhir kull zuhur) then He again originated thee with the coming of the latter-day theophany (fi zuhur al-aklhir). This in whatever manner He willeth through His Logos-Command (bi-amri-hi). He is indeed One Knowledgeable of everything (bi-kulli shay'), a Watcher indeed (raqib an)!
Say: Such as We did indeed cause to dwell aside from everything (min kull shay') if, that is, they are among the well-informed (`alim an)!
Say: God is indeed He who caused thee to find refuge [dwelling, tranquillity] by virtue of the gnosis (`irfan) of man yuzhiru-hu Allah (Him whom God shall make manifest). Such is indeed way beyond that within which ye all do now find tranquility [refuge, abode]. Then, furthermore, it is beyond even this the contentment of God (rida' Allah) which cometh from Him, as thou would indeed bear witness.
Say: O ye companions of the Bayan (ulu al-bayan)! if ye should act befittingly before God, God shall assuredly, in very Truth, bear witness unto thee! So indeed shall ye bear witness, standing watchful by thyselves on the Day of Resurrection (yawm al-qiyama). And if God should not bear witness then that is what shall not be witnessed by man yuzhiru-hu Allah (Him whom God shall make manifest), then possibly (rubbama), even though thyselves and all of creation count you among pious believers, yet on the part of man yuzhiru-hu Allah (Him whom God shall make manifest) thou shall be reckoned among the letters of negation (huruf al-nahy). He shall not love to make mention of thee like unto the (Jewish or Christian) الرهبان the al-ruhban, the monks, ascetics, who existed during the days of Muhammad, or like the wayward (ghayr haqq) `ulama' (clerics, divines) during the days of the Point of the Bayan (nuqtat al-bayan) [the Bab] ...
