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TB Ridwan al-`Adl II


The Lawḥ-i Riḍvān al-`adl

(`The Tablet of the Riḍwān of Justice’, Edirne c.1867)

of  Mīrzā Ḥusayn `Alī Nūrī,  Baha’u’llah (1817-1892).

Trans. Stephen Lambden 2013.

From the texts in :

  • Āthār-i qalam-i a`lā  IV (        ), 245-257  and
  • Āthār-i qalam-i a`lā IV (125 Badī`/1965-6),  299-319.

In preparing this translation I have greatly benefited from that posted by Juan R. Cole on the Talisman listserve (on Sat, 2 Mar 1996 16:41:26 -0500 (EST)) of the Athar-i Qalam-i A`la vol. 4, pp. 299-319 printed text (1968 edn). In due course I shall take account of what seem to be two differing recensions of the Lawh-i Ridwan al-`Adl, Othe texts and mss. will likewise be taken into consideration.

S. Lambden Draft Trans. Completed  22-05-2013 - revision in progress, June 2015.

Lawḥ-i Riḍvān al-`adl (The Tablet of the Riḍwān of Justice).



This is the [Tablet of the] Riḍwān of Justice! It was indeed made manifest through the Divine Bounty (al-faḍl) and by virtue of the Ornamentation of God (zayyinat Allāh), an expression of  Mighty and Transcendent (`izz wa munī`) scriptural traces (al-āthār).


In the Name of God,  

the Promoter of Justice (al-`ādil), the All-Wise (al-ḥakīm).


 [1] This is a Tablet (lawḥ) in which God raised up His Name, the Promoter of Justice (al-`Ādil).  [2] Therefrom did He breath forth the Spirit of Justice (rūḥ al-`adl) within the temples of the totality of created things (hayākil al-khalā’iq). [3] This to the end that all might assuredly rise up for the sake of pure Justice (al-`adl al-khāliṣ) and might, of their own selves, decree the same as well as [decree it] for the selves of the servants [of God]. [4] Such persons should in no wise fear this [just decree] even to the extent of the pit of a date-stone (naqīr an qiṭmīr an).  



O this Name (al-ism [al-`ādil])!  

We made thee to be a Sun among the Suns of Our Most Beautiful Names (asmā’inā al-ḥusnā) betwixt earth and heaven. Shed then illumination upon all things (al-ashyā’) such as were created at the genesis of creation (al-inshā’) through Thy Mighty (al-`azīz) Wondrous (al-badi`) Lights (al-anwār). [2] This perchance the people may be gathered together in Thy shadow [shade] (ẓill) having razed behind themselves the darkness of tyranny (al-ẓulm) and shed illumination through Thy sacred (al-muqaddas) and luminous (al-munīr) Lights (al-anwār).



O this Name (al-ism [al-`ādil])!

We made thee to be the genesis of Our Justice (mabda’ `adlinā) and its very locus [the very source] (marja`at) amongst such of Our servants as are nigh unto God (al-muqarribīn). [2] Through Thee hath been manifested the Justice of every dispenser of justice (`adl kull `ādil) [3] while through Thine Ornament (ṭarāz) hath Our proximate servants been ornamented.



O this Name (al-ism [al-`ādil])!

Beware lest this position [station] (maqām) seduce thee away from humility (al-khuḍū`) through proximity to God, the Powerful (al-muqtadar), the Mighty (al-qadīr). [2] Know ye then that thy connection to Us is even as the connection of other than thee for there is no difference between thee and aught else besides thee of what hath been created betwixt the heavens above and the earths below. [3] This since We, when We did mount up upon the celestial Throne (al-`arsh) which is expressive of Justice (al-`adl), We thereby created the contingent realms (al-mumkināt) through a Word (al-kalimat) which cometh from Us. Wherefore was thy Lord One Mighty (al-ḥakīm) over all things. [4] We thus raised up certain of the Divine Names (al-asmā’) unto the Kingdoms of Eternity (malakūt al-baqā’), a Bounty (faḍl an) from before Us for We are indeed One Powerful, Transcendent, Mighty, Wondrous.


 [1] Say: There is indeed no relationship whatsoever between Him and between His creation. [2] So praised be He above all that He created and above everything of which Our servants might make mention. [3] Indeed! The relationship (al-nisba) which truly results in a relationship and is mentioned in the scriptural Tablets (alwāḥ), is realized [made manifest] through the Divine Intention (irāda) which was generated through His Divine Will (mashiyya) which He created through His All-Encompassing (al-muḥīṭ) and Conclusive  (al-mubaram) Logos-Command (amr).


 [1] It is the case, however, that We have chosen thee [al-Ādil = the Name of God, `The Promoter of Justice], selected thee, and elevated thee in this scriptural Tablet (al-lawḥ) that thou might render thanks unto thy Lord and be numbered among such as are detached. [2] But beware lest the elevation of thy Name obstruct thee from God, thy Lord and the Lord of all the worlds. [3] We do indeed exalt whomsoever We will through Our Logos-Command (amr)  for We are All-Powerful in accomplishing whatsoever He willeth and in stipulating whatsoever We intend [4] Naught shalt thou [al-Ādil = `The Promoter of Justice], witness within thine own self save the theophany of the Sun of His Word (tajallī shams kalimatihi), the Logos-Command (al-amr)  which hath radiated forth from the Horizon of the Mouth of the Intention of Thy Lord, the Merciful, the Compassionate. [5] And thou [al-Ādil = `The Promoter of Justice] shalt never witness within thine own essence (dhāt) any Power (qudrat an) or Might (quwwat an), [AQA., IV: 247] any motion (ḥarakat an) or repose (sukūn an),  save by virtue of the Logos-Command of God (amr Allāh), the Ruler, the Mighty, the Powerful (al-malik al-`aẓīz al-qadīr). [6] Thy movement shall be [at the promptings] of the Breezes of Thy Lord (nismāt rabbika), the Most Exalted (al-`aliyy), the All-Glorious (al-abha) not [as accords with] that which thou dost cherish from the precincts of the lower-self and passion.

[7] Thus doth the Supreme Pen (al-qalam al-a`lā) command thee that thou might  act accordingly. [8] Beware lest thou be the likeness of such as have been ornamented with the ornament of the Divine Names (al-asmā’) in the kingdom of origination (malakūt al-inshā’) yet gaze upon thine own self and feel elevated on account of the [glory] of this Name for  this is blasphemy against God (kufr bi-llāhī) Who created thee and provideth for thee. [9] Such an one will indeed be returned from the most elevated station (a`lā al-maqām) unto the lowest [position] among those of low estate (asfal al-sāfilīn).           


[1] Say: `The [Divine] Names (al-asmā’) are what have been sent down of the [Divine] Garments (bi-manzala al-athwāb) and We ornament therewith such as We will among Our devoutly attentive (al-murīdīn) servants. [2] Yet do We withhold this from whomsoever We willeth. And such  is a directive (amr an) from Us  for We are indeed the Powerful (al-muqtadir), the Wise Director (ḥākim), the All-Knowing (al-`alīm). [3] That which We advise Our servants at this time of dispossession (al-intizā`) corresponds with that which We advise them at the moment of [the bestowal of] providence (al-i`ṭā’). [4] Wherefore, Know ye then the directive of thy Lord and be numbered among those of manifest certainty (`alā yaqīn mubīn) for Our Might (qudrat) can in no wise, in any way,  be stolen away, nor can the Hands of Our Mighty Power  (ayadī al-iqtidār) ever be up; as thou wouldst know if thou were to be numbered among the mystic knowers (al-`ārifīn).


[1] Say: `Every [Divine = human] Name that knoweth its Lord and doth not deviate from its specified limit (ḥudd), will, at every moment, have its gravitas (sha`n) magnified.  [2] At every instant there shall radiate upon it the Sun of the Providence of its Lord (shams `ināyat rabbihi), the Forgiving (al-ghaffūr), the Generous (al-karīm), for it shall make progress upon the stairway of detachment (bi-marqāt al-inqiṭā`) unto a station (maqām) which cannot be articulated save by its Originator (mūjid). [3] This station [position] can never be spoken about except with His permission, neither can it make progress but through the Divine Intention (irāda) which cometh from Him. [4] He is indeed the All-Powerful (al-muqtaddar), the Justice Promoter (al-`ādil), the All-Knowing (al-`alīm), the All-Wise (al-ḥakīm).     



O this Name (al-ism [al-`ādil])!

Take glory unto thyself for We have made thee to be the Dawning-Place of Our Justice (mashriq al-`adlinā) within all the worlds. [2] We will indeed bring forth from thee manifestations within the dominion [of creation] (maẓāhir an fī’l-mulk) through whom We will roll up the tent of injustice [tyranny] (shirā` al-ẓulm) and spread out the carpet of Justice (bisāṭ al-`adl) [in its stead] betwixt the heavens and the earths. [3] Thereby will God obliterate the traces of injustice [tyranny] (āthār al-ẓulm) throughout the world (al-ālam) and ornament the horizons of the regions throughout all the worlds with their [these Divine] Names (al-asmā’). [4] [248] Such are the ones through whom the very Mouth of Existence (thaqr al-wujūd) [operative] throughout realms both seen and the unseen, (min al-ghayb wa’l-shuhūd) shall be wreathed in smiles. [5] These are the mirrors of My Justice (marāyā `adlī) amidst my servants and the dawning-places of My [Divine] Names (asmā’ī) amidst My created [terrestrial] localities (bayn barriyatī). [6] Through them will the hands of tyranny [injustice] (iyādī al-ẓulm) be cut off and the powers of the Cause (`aḍād al-amr) be strengthened. [7] Wherefore do We indeed decree this matter in this Sanctified (al-muqaddas), Protective (al-ḥafīẓ) scriptural Tablet (al-lawḥ).     



O this Name (al-ism [al-`ādil])!

We made thee to be an Ornament for the kings (al-mulūk). [2] Blessed be they if they ornament their beings [temples] (hayākil) with thee [=Justice]   and act justly among the peoples, with, in very truth, pure sincerity (al-khāliṣ). [3] Likewise should they decree in line with what God hath decreed in His Pre-Existent (al-qadīm) and firmly established (muḥkam) Book. [4] No ornament (zayyinat) was ordained for them more befitting [comely] (aḥsan) than thee [Justice]. [5] Through thee was their sovereignty (sulṭānat) made manifest and their mention (dhikr) elevated for He doth commemorate their names in the Kingdom of God (malakūt Allāh), the Mighty (al-`azīz), the Powerful (al-`azīm). [6] Whomsoever hath forbidden himself (maḥrūm an) access to thee [Justice] is one naked (`ury an) betwixt the heavens and the earth, even though one bedecked in the silk of all the worlds (al-ḥarīr al-`ālamin).   



O Concourse of Kings! (ma`ashir al-mulūk)!

Ornament thy heads with the diadems [crowns] of Justice (akālīl al-`adl) such that the four corners of the countries (aqṭār al-bilād) may radiate its Lights (anwār). Thus do We command thee as a Bounty (faḍl an) from before Us!



O Concourse of Sovereigns! (ma`ashir al-salāṭīn)!

God will indeed make manifest on earth kings [rulers] (mulūk an) who will repose upon cushions of Justice (namāriq al-`adl) and decree for the people that which they decree for themselves. [2] They are indeed the benevolent ones amongst of My creatures (khairat al-khuluqī), amidst all created beings.   



O People!

Ornament thy beings [temples] (hayākil) with the comeliness of justice (ruwā’ al-`adl) for such is befitting of all, as would be evident if thou wert among such as are informed. [2] So too with decency [culture, refinement] (al-adab) and equity (al-inṣāf). [3] Such do We stipulate in many of the scriptural Tablets (al-alwāḥ) to the end that thou be numbered among those who act appropriately. [4] He did not command any soul save according to what is best for it and will bestow comfort thereon in the hereafter (al-ākhira) as well as this preliminary domain. [5] He indeed, in His Own Logos-Self (nafs), is assuredly independent of the activity of such as act and of the deep insight (`irfān) of every world.     


 [1] It is proclaimed that God hath indeed Self-manifested (tajallī) unto all things (`alā kulli shay’) through this Name [= `ādil = `Justice Promoter’] in this scriptural Tablet (al-lawḥ). [2] So Blessed be such as shed illumination through its Lights (al-anwār) and those who have attained thereto for they are to be numbered among My servants, the ones nigh unto God (al-muqarribīn).


[1] In this Riḍwān We indeed, with the hands of Power [Destiny] (al-qudrat), planted [249] the trees of Justice (ashjār al-`adl) and cultivated [shaded] them with the waters of the Divine Bounty (faḍl). [2] Wherefore shall every promise come to pass by means of their fruits (athmār). [3] Thus hath the matter (al-amr) been ordained! [4] There shall be no recinding of this on Our part for We are indeed the Realizer of [what is between] the two commands (al-amrayn).



O Manifestations of Justice (maẓāhir al-`adl)!

When the Perfumes [Fragrances] of Might (rawā’iḥ al-iqtidār) blow, invite ye the concourse of the Bayān to be present! [2] Call then their attention to this Mighty, Most Great Announcement (al-nabā’ al-a`ẓam al-`azīm). [3] Then enquire ye, O people! by what Proof thou hast believed in `Alī [Muhammad = the Bāb] and have disbelieved in He of Whom He gave the good-tidings in all the scriptural Tablets (alwāḥ)! [4] So be clear about this matter, O concourse of ignorance!



So fear ye God!

O concourse of erring ones (malā’ al-ghadilīn)!

Do ye feign faith in My Herald (mubashirī) [the Bab] yet disbelie in My Mighty, All-Wise, Logos-Self (nafs)? [2] Your likeness is as the likeness of such as believed in the Prophet John [the Baptist] (yuḥanna al-nabī) who summoned the people unto the kingdom [of God]. [3] But when the Word (al-kalimat) [Jesus] was made manifest they disbelieved in him and issued condemnation against him. [4] May the curse of God be upon these unjust ones (al-ẓālimīn).        


[1] Subsequently he [John the Baptist] daily summoned the servants with the most elevated Call (a`lā al-nidā’) and made a covenant with them regarding the Word of God (kalimat Allāh) [Jesus]. [2] He announced for them the Meeting [Encounter] with Him (bi-liqā’ihi) until he sacrificed his soul out of love (ḥubb an) for His Mighty (al-`azīz), Wondrous (al-badī`) Logos-Self [Person]. [3] Then when the veil was shattered and the Mightiest Word (kalimat al-akbar) appeared they turned aside from him and said, `He hath bypassed what John [the Baptist] had commanded him’. [5] Wherefore did their own selves seduce them such that they were deprived of the Meeting (liqā’) with their Lord, the Powerful, the Mighty.  [6] And among the unbelievers was he who said, `There hath not been confirmed on earth what the Son of Zechariah [= John the Baptist] announced about him [Jesus]. His judgment (ḥukm) hath not been established among the servants throughout the lands. Until this hath come about  it can in no wise be that anyone at all [a Messiah figure] should emerge.’ [7] In such manner did they swell with pride regarding the Spirit [Jesus](al-rūḥ) and were thus numbered among such as opposed.  [8] And [also] among them was such as said, `John [the Baptist] (Yaḥya) baptized (ghussul) the people with water (al-mā’) but the one who appeared baptized with the Spirit (al-rūḥ) and consorted with sinners (al-khāṭi’īn)’. [9] This is the like of what statements thou might hear during these days from the people of the Bayān [Babis]. [10] They [simply] utter [anew] what they [the followers of John the Baptist] have [previously] said [249]. [11] Nay rather! They [the Babis] speak forth that which hath not been uttered by anyone aforetime! [12] Woe then be upon those who follow these  unbelievers! 



O Concourse of the Bayān!

Be ye enraptured! at the Beauty of thy Lord (jamāl rabbika), the All-Merciful (al-raḥman) who hath appeared at the Pivot of Existent Being (quṭb al-akwān) with a perspicuous and radiant Proof (burhān)! [2] He came unto thee with the Name `Alī [Muhammad = the Bāb] aforetime when he gave thee the glad-tidings of the Meeting [Encounter] with Me (liqā’ī) and announced unto thee news of [the existence of] My Logos-Self (nafsī). [3] So make ye no movement save out of love for Me and breathe ye not at all save for the Remembrance of Me (dhikrī), the Mighty (al-`azīz), the Wondrous (al-badī`). [4] He [the Bāb] announced unto thee that every possessor of Light (nūr) would be darkened before His Bahā’ (Majesty), and he stated that every possessor of a [pregnant] womb [child] would cast aside her burden. [5] Likewise would every possessor of trustworthiness (amānat) [cast aside] their trustworthiness (amānat). [6] Thus was the matter sent down from the Jabarūt (Empyrean) of the Will (mashiyyat) of thy Lord, the Transcendent (al-`aliyy), the All-Knowing (al-`alīm).  [7] And when the [eschatological] Hour (al-sa`at) came upon thee,  thou, at the moment, were heedless thereof! [8] Then did the Beauty of the Best Beloved (jamāl al-maḥbūb) radiate forth from the Horizon of the Intention of thy Lord, the Powerful (al-muqtadar), the Mighty (al-qadīr). [9] Then did thou turn aside from Him and [again] turned aside from Him, disbelieving His signs [verses] (āyāt) and acting blasphemously towards His Logos-Self. [10] This until thou intended to shed His sanctified, purifying, mighty and luminous blood (dammihi al-muqaddas al-ṭāhir al-`azīz al-munīr)!



Say: O People!

Fear ye God and set not limits for the Cause of God on account of the limitations of thine own selves. [2] He commandeth in whatever manner He willeth through a Command (al-amr) that cometh from Him for He indeed is the Help in Peril (al-muhaymīn), the Powerful (al-muqtadar), the Mighty (al-qadīr). [3] By God!  He is indeed the One Who speaketh forth from My breast (ṣadrī), crieth out from my Soul (al-rūḥ) and communicateth through My tongue. [4] He is assuredly the One Who awakened me through the zephyrs [breezes] of His Cause (al-amr) and enabled me to make proclamation betwixt the heavens and the earths.



Say: By God!  One Mighty (`azīz), Elevated (`aliyy)!

[2] Permit Me to be proximate to Thee[1] and to hear from Thee what hath never been heard by the ears of anyone aforetime. [2] Thou did, in very Truth, manifest Me and commanded Me that I should not worship none save Him and make mention of Thee according to what is best for Thee within the Kingdom (malakūt) which is of dominion (mulk) of the heavens and of the earths. [3] Had this circumstance (al-amr) [directive] been within My power, I would in no wise have manifested Myself between the hands of these malicious ones [evil doers] (al-ashrār). [4] Yet He is indeed the Selector (al-mukhtār) Who doeth what He willeth and ordaineth whatsoever he desireth.



Say: `O people!

Direct not thy gave unto Me with thine own eyes nor through the eyes of thy leaders (ru’asa’)! [2] By God, the True One! Such would never in the least be sufficient  [250]  even if thou shouldst seek the assistance of the creatures of primordial and later times!



Say: `O people!

Gaze ye upon My Beauty (jamālī) with Mine own Eye! [2] If thou should gaze with the eyes of anyone other than Me thou wouldst never, for all eternity (abad an), recognize [know] Me’. [3] Wherefore doth the command (al-amr) descend in the scriptural Tablets of God (alwāḥ Allāh), the Powerful (al-muqtadar), the Mighty (al-`azīz), the All-Wise (al-ḥakīm)!  



Say: `O people!

I do not cry out amongst thee of mine own accord or for mine own sake (bi-nafsī li-nafsī). Nay rather! He causeth Me to cry out through His Logos-Self (bi-nafsihi) in whatever manner He pleaseth for the sake of His servants.  [2] Unto this beareth witness My loud outcry (dhajījī), My screaming aloud (ṣarīkhī) and the pitiful yearning of My heart (ḥanīn qalbī) [as thou wouldst realize] if thou be numbered among those characterized by equity (munṣafīn).

[3] A [mere] Leaf (waraqat) [am I] which Thou didst seize through the winds (aryāḥ) of the Will of God (mashiyyat Allāh)! [4] How then is it then that Thou didst decree that it [I] be a dwelling-place for Thine Own Logos-Self (nafs)! [5] Nay indeed! By He Who caused me, in very truth, to cry out!  Of a certainty doth He move it [Me] as He desireth. [6] Of a certainty is He the Ordainer (al-ḥākim) of whatsoever He intendeth. [7]  Its [My] very motion and its trembling (ihtizāz) within its Logos-Self (nafs) bear witness, if thou be of such as are informed, unto its [His] veracity (ṣidq an). 



So observe ye then, O people!

The condition of the wind instrument (mizmār) placed beneath the fingers of the Intention (irāda) of its Lord, the All-Merciful. [2] There bloweth therein the Persona [Logos-Self] of the Praiseworthy One (nafs al-subḥān). [3] How then, in its very essence (fī dhātihi), can it possibly keep silent! [4] Nay! By thy Lord, the Mighty (al-`azīz), the Benefactor (al-mannān)! [5] Nay indeed! there shall assuredly be manifest therefrom diverse melodies (funūn al-alḥān)  just as He willeth for He, verily, is the All-Mighty (`azīz), the Ordainer (al-ḥākim), the Powerful (al-qadīr). [6] How could it possibly be that the Sun (al-shams) should rise up from the Ocean of the Horizon of the Cause dispossessed of its radiance (ḍiyā’) or such that it should be in a position to withhold it by denying everything its light? Nay rather, by the Logos-Self (nafs) of Bahā’! Every equitable (munṣif) and insightful (baṣīr) person would bear witness unto this matter.       



Say: `O people!

The fingers of the Power of Thy Lord, the Transcendent (al-`aliyy), the All-Glorious (al-abha) moveth this Supreme Pen (al-qalam al-a`lā) [2] for this [power of revelation] is not from Me, but rather, cometh from God, thy Lord and Lord of thine earlier forefathers (ābā’ikum al-awwalīn).



As for thee O concourse of unbelievers!

Do ye turn aside from this Pen, or from the One through Who it moveth it through a sovereignty which cometh from Him? [2] Say: `Woe then be upon thee! Thou hast all but bewitched by thine actions the denizens of the concourse of all the worlds (malā’ al-`ālamīn). [3] On this account did the eye of justice (`ayn al-`adl) weep for My Logos-Soul (li-nafsī). [4] The very reality of justice (ḥaqīqat al-`adl) did wail on account of My injury and My calamity. [252] [5] It did lament at what came upon My Person (nafsī) from such as were created through My Intention (irādatī) and who take pride in their having arisen in My Presence and sought beatitude from the dust of My Blessed, Mighty, Inaccessible footsteps.     



O Manifestation of Justice!

I do indeed make complain unto Thee regarding those who have disbelieved in God and blasphemed against My very Logos-Self (nafs) whom they were promised in all the scriptural Tablets (al-alwāḥ) [2] So too in a Tablet (lawḥ) which God Himself preserved in the treasuries of His Infallibility (kanā’iz `iṣmatihi) and which He made to be safeguarded (maḥfūẓ an) away from the gaze of the totality of the creatures.



Say: `O people! 

Since thou attained Riḍwān and perceived the Rose (ward an) then smell ye thereof that from it thou might catch the fragrances of Perfume (rawā’iḥ al-ṭīb). [2] So Fear ye God! Do not disavow Him or be among such as comprehended then turned aside being counted among the infidels (al-kāfirīn). [3] And if anyone be found possessed of a keen sense of smell (dhū al-shamm) they would surely discover within everything that is manifest from Me, a Sanctified, Mighty, Beneficent Perfume (rā’iḥat al-muqaddas al-`azīz al-karīm). 



O Manifestations of this Name !

(maẓāhir hadha al-ism  = `ādil/`adl)

Thou were indeed created of My Command (al-amrī) and were raised up through My Intention (irādatī). [2] So beware lest this station (maqām) turn thee away from humility (al-khuḍū)  between the hands of Thy Lord, the Mighty, the All-Informed (al-`allām) on the Day in which God hath come unto thee in the shadows of the clouds (fī ẓillāl min al-ghamām) with a Mighty Sovereignty (sulṭān `aẓīm). [3] And whereon He bloweth the Spirit of Life (rūḥ al-ḥayāt) into [all] the denizens of Existent Being (ahl al-ikwān). [4] Thereon also did He ornament Riḍwān with My Mighty (al-`azīz), Benificent (al-manān) Name (ismī). [5] Likewise did He renew humankind (al-insān) with the Ornament of the All-Merciful (ṭarāz al-raḥman). [6] And He ornamented all things (kull al-ashyā’) with the mantle of the Divine Names (ridā’ al-asmā’) on the part of One Generative (mabda`), Mighty (al-`aẓīm). [7] Indeed were ye created for that Day.  So fear ye God! and deprive not thyselves of that Mighty Bounty (al-faḍl al-`azīm).



O thou who art named after that Name!

Let not the [Divine] Names seduce thee this Day! Hasten ye then unto the shore of the Divine Bounty (shaṭr al-faḍl). [2] Should the clouds of the Command (saḥāb al-amr) rain down as upon thee the darts of wrath (sahām al-qahr), beware that thou only be patient thereat for the briefest moment. [3] None shall possess [253] even a single thing on that Day! [4] On that Day the Command (al-amr) belongeth unto God alone, the Mighty (al-`azīz) the Wise (al-ḥakīm).



Say: Be ye faithful O people! unto the Covenant of God

(bi-mithāq Allāh).

[2] Thou shalt not break the covenant about which thou didst covenant in the very Presence of God, the Powerful (al-muqradar), the Mighty (al-`azīz), the All-Knowing, [3] within the primordial realm of past Eternity (dharr al-baqā’).  



Say:`Open thine eyes! By God, the True One!

He hath indeed raised up this Day for it is this very moment whereon God hath come down in the shadows of the clouds (ẓillāl al-ghamām). [2] So Blessed be God, the Comissioner (al-muh`ath), the Powerful (al-muqradar), the Transcendent (al-`aliyy), the Mighty (al-`azīm)!  [3] Wherefore shall fearful dread afflict all within the heavens and upon the earth and cause the lamenting of all the tribes of the denizens of the Supreme Concourse (qabā’il ahl malā’ al-a`lā). [4] All, that is, save hath been delivered by the All-Glorious Hand (yad al-abhā) on account of His Powerful (muqtadar), Transcendent (`aliyy) and Most Exalted (al-a`lā)  Sovereignty (sulṭān). [5] He hath indeed cleft asunder the veils of their sight with the finger of His Decree (iṣba` al-qiḍā’) [6] and proffered salvation unto such as have been in denial regarding the Encounter [Meeting] with God (liqā’ Allāh), the King (al-malik), the Mighty (al-`azīz), the Splendid (al-jalīl).



Say: `By God!

All the Divine Names (al-asmā’) have indeed been transformed! [2] The lamentations of all things hath been upraised! [3] Every soul hath indeed been thunderstruck save, that is, such as hath been resurrected by the vitalizing breezes [breaths] of the Glorified One (nafaḥāt al-subḥān) which hath wafted from the precincts of thy Lord, the All-merciful, the Mighty. It hath awakened them from slumber and purified them of the abominations of the unbelievers.



O Tongue of  Pre-existence (lisān al-qadim)!

[2] Let the verses (al-āyāt) issue forth for how otherwise could the people be enabled to hear what hath been sent down from the heaven of Thine Innate Disposition (samā’ al-fitrā) or from the Atmosphere of Thy Divine Intention (hawā’ al-irādatika). [3] So cast upon them according to their capacity something of a remembrance of that which Thou hath accomplished for them. [4] Such indeed is a clear expression of manifest Justice (`adl mubīn).



O Concourse of the earth! 

Know thou that for Justice (al-`adl) there are levels and stations (marātib wa maqāmāt) and unlimited modes of meaning (ma`ānī). [2] Yet shall We bestow upon thee but a sprinkling (rashḥ an) of this Ocean to the end that thou be purified of the delusions of injustice (       al-ẓulm) and thus be numbered among those who are sincere (al-mukhliṣīn).  


“Know verily that the essence of justice (aṣl al-`adl) and the source thereof are both embodied in the ordinances prescribed by Him who is the Manifestation of the Self of God [maẓhar nafs Allāh] [on the Day of His theophany] amongst men, if ye be of them that recognize this truth. He doth verily incarnate the highest, the infallible standard of justice [ al-mīzān al-`adl] unto all creation. [254] Were His law to be such as to strike terror into the hearts of all that are in heaven and on earth, that law is naught but manifest justice [`adl mubīn]. The fears and agitation which the revelation of this law provokes in men's hears should indeed be likened to the cries of the suckling babe weaned from his mother's milk, if ye be of them that perceive. Were men to discover the motivating purpose of God's Revelation [aṣl al-amr], they would assuredly cast away their fears, and, with hearts filled with gratitude, rejoice with exceeding gladness.” (=GWB XXXVIII).


[1] Say: `Should autumn winds (aryāḥ al-kharīf) denude trees of their springtime blossoming [ornamentation] (ṭirāz), this is but for the sake of the appearance of a subsequent blossoming [ornamentation] (ṭirāz). [2] Wherefore hath the matter been ordained on the part of One Powerful (muqtadīr), Omnipotent (qadīr). [3] On account of Justice (al-`adl), all characterized by truth (dhū ḥaqq) receive their true measure (ḥaqq). [4] This just as thou observe in the varied manifestations of existence (maẓāhir al-wujūd) though not after the fashion most of the people suppose. [5] So contemplate these matters and be conscious of their purpose in the light of what hath been sent down from a Wondrous Pen (qalam badi`). [6]     


[1] Say: Justice (`adl) is [evident in] He Who striketh therewith the pillars of injustice [tyranny] (arkān al-ẓulm) and annihilates therewith the supports of ungodliness [blasphemy] (qawā’im al-shirk). [2] Such is established through this theophany (ẓuhūr) in this Dawn time (al-fajr) wherein the Sun of Bahā’ hath shined forth from the Horizon of Eternity (ufq al-baqā’) with manifest sovereignty (sulṭān mubīn). [3] Whomsoever believeth not in Him hath indeed strayed far from the citadel [fortress] of Justice (ḥisn al-`adl). [4] His name hath assuredly been written amongst the tyrannical [unjust] ones (al-ẓālimīn) in Mighty (`izz), Preserved (ḥafīẓ) Tablets (alwāḥ). [5] Whomsoever exhibits such good works (`amal) as are practiced throughout the heavens and the earth and is just (`adl) amongst the people until the end which hath no end, yet is hesitant regarding this Cause (al-amr),  hath acted unjustly towards himself and is to be numbered amongst the tyrannical [unjust] ( al-ẓālimīn).  So await attentively, O people, the days of Justice (ayyām al-`adl). In truth they have indeed come to pass! But beware lest ye be veiled therefrom and be numbered within the ranks of the heedless (al-ghafilīn)      


[1] Say:  `O people!  Ornament thy termples [persons] (hayākil) with the Ornament of Justice (ṭarāz al-`adl).  [2] Then execute judgment according to what God hath decreed in the scriptural Tablets (al-alwāḥ). Be thou not numbered amongst the transgressors (al-mutajāwizīn).


[1] Say:   `Whoso drinketh but a drop of water at my prompting (al-amr) performs a superior act of servitude (`ibadat) than anything which might be performed by all the servants upon the earth. [2] This since God hath never accepted the actions of anyone [254] throughout all the worlds (bayn al-`ālamīn) unless they be ornamented with the Ornament of My Authorization (ṭarāz idhnī). [3] Then observe ye, O people, what We have commanded thee in the scriptural Tablets (al-alwāḥ) for such hath indeed descended from the Empyrean of God (Jabarūt Allāh), the Help in Peril, the Mighty, the Powerful. [4] Whomsoever fixeth their gaze upon the fragrance the Garment of My Name (qamīṣ ismī), the All-Merciful (al-raḥman), shall indeed witness in all things the signs of their Lord (āyāt rabbihi), the Justice Promoter (al-`ādil), Ordainer (al-ḥakīm).



O Supreme Pen (qalam al-a`lā)! 

Now raise up [commission] the servant who hath been named Riḍā’ after Nabīl [=Muhammad] to be among the manifestations of Justice (maẓāhir al-`adl) within the kingdom of creation (malakūt al-inshā’). His justice (`adl) is his faith in God. This cannot even be justly compared to the Justice (`adl) of the heavens and of the earth.



O servant!

Hearken ye unto the shreiking of the Supreme Pen (qalam al-a`lā)! [2] Then gather together the people at the shore of the Most Great Ocean (shāṭi’ baḥr al-a`ẓam) which hath been made manifest by virtue of this Pre-Existent (al-qadīm) Most Ancient (aqdam), Name. [3] So preserve the servants of the All-Merciful perchance the countenances of the deeply knowing (wujuh al-`irfān) may remain unaffected by the strikings (laṭmāt) of the allusions of the manifestations of Satan (maẓāhir al-shayṭān). [4] Thus hath thy Lord, the Mighty (al-`azīz), the Benificent (al-mannān) commanded thee. [5] Act ye then according to what thou hast been commanded on the part of One Mighty (al-`azīz), Beautiful (jamīl). [6] Be ye even as a wall [barrier] (sadda an) separating the Gog of blasphemy [Infidelity] (yājūj al-shirk) from the Hosts of the All-Merciful (junūd al-raḥman) lest they [the hordes of Gog] bypass beyond their limits (ḥudūd). [7] Wherefore was the matter sent down from the Empyrean of the decree of thy Lord (jabarūt Allāh), the All-Knowing, the All-Wise. [8] We have indeed made thee a remembrance (dhik an) from Us among Our servants as well as a stronghold (ḥiṣn an) for Our created beings (barriyat) amidst the worlds. [9] This that thou might preserve them from the piercing darts of allusive fancies (sahām al-`isharāt) and remind them of this Announcement (al-nabā’) [10] by means of which the embodiments of Names (hayā’kil al-asmā’) have been unsettled [in disarray], [11] countenances have been changed, [12] the earths of grandiosity (arāḍī al-kubr) cleft asunder [13] and the fruits (al-athmār) dislodged from every elevated, inaccessible tree (shajara murtaḍa` munī`). 


[1] So blessed art thou! in that thou hast shattered the idols of vain imaginings through the Power of thy Lord, [2] banished from thy [human] temple (haykal) the trappings [garments] of blind imitation (athwāb al-taqlid) then ornamented it with the garments of the Dvine Unity ( burdā’ al-tawḥid). This [256] by means of Thy Sancrified (al-muqaddas), Blessed (al-mubāraka), Transcendent (al-muta`ālī), All-Encompassing Name (al-ism).   


[1] So thou informed! that the concourse of the Bayān hath turned aside from their Lord, the All-Merciful! [2] They disbelieved in He in Whom they had previously believed though We had made this incumbent upon them in all the scriptural Tablets (al-alwāḥ) not to be veiled by anything at the time of My advent (ẓuhūrī) be it something He hath created between the heavens and the earth. [3] Among them [the Bābis] was he who disbelieved in My Logos-Self (nafsī) even though he recited My words (kalimatī). [4] Then there was he who took pride in My books [scriptural communications] which were revealed from My heart on a previous occasion.


[1] Say: `If on this Day someone were to fill all that is in the heavens and on the earth with books of inestimable value (kutub qayyima) but there fail to waft therefrom the breezes of My Command (nafaḥāt amrī) and the fragrant breaths of My love (fawḥāt ḥubbī), they would never even be mentioned before God, thy Lord and the Lord of all the worlds.   


[1] Say: `Then Woe be upon thee O people [of the Bayān]! because the totality of all that hath been revealed in the kingdom of the Bayān was sent down for the sake of My Remembrance (dhiktī) and My laudation (thanā’), as would be evident if thou were to be numbered among the well informed.


[1] Say: `So Displeasure at ye (aff li-ka)!  for thou didst break the covenant of God (mīthāq Allāh and did cast His Covenant (`ahd) behind thyself and did return unto thy position as the lowest of the lowly ones (afsal al-sāfilīn).   


[1] Say: `O My Name!  I remain alone among the concourse of the Bayān even though the Bayān was not revealed but for the sake of the Remembrance of mine Own  Wronged (al-mazlūm) and Matchless (al-farīd) Logos-Self (li-dhikr nafsī).


[1] O people! Fear ye God! By God! The The Primal Point (nuqṭat al-ulyā) did not even breathe save for the sake of My Remembrance (dhikrī). [2] He never did speak but in praise of My Logos-Self. [3] The Beloved of His heart was naught but My radiant and luminous Beauty (jamālī al-mushriq al-munīr).


[1] O My Name! Know ye that He from whom Tabernacles of Justice (hayākil al-`adl) were raised up and from whom the Lights of the Divine Bounty (anwār al-faḍl) shone forth is accounted an infidel [blasphemer] promoting injustice (al-mushrikūn ilā ẓulm). [2] Such is what these unjust [tyrannical] ones (al-ẓālimīn) attribute to My Logos-Self (nafsī). [3] The land will be altered as a result of their tyranny (ẓulm). [4] Affairs (al-umūr) [therein] will be disrupted. [5] Thus doth an All-Knowing, Veridical Tongue (lisān sidq) inform thee.


 [1] Through the Riḍwān of Thy Command (al-amr) and Thy Wisdom (ḥikmat) the [257>] trees of justice (ashjāt al-`adl) hath been spread abroad. [2] So preserve them, O my God, from the tempestuous winds of whatever their fate may be (`awāṣif al-qiḍā’) and from the roaring thunder of lamentation (qawāṣif al-balā’). [3] This such that their branches (aghṣān) and their twigs (afnān) might ever remain within the shadow of Thy Bounty (ẓill al-faḍlika) and the proximity of Thy Mercy (jiwār al-raḥmat). [4] Enable then,  O my God, the chosen ones (aṣfiyā’) among Thy creatures and such as are nigh unto God (al-muqarribīn) among thy servants, to dwell in the shadow of their foliage (ẓill awrāq) for Thou art indeed One Powerful (al-muqtadar) to accomplish whatsoever Thou willeth and Thou indeed art One Forgiving (al-ghafūr), Compassionate (al-rahīm).


 [1] We created the Riḍwān of Justice (al-`adl) through a Power (quwwat) and a Might (qudrat) which originate with Us! [2] We communicated it through mighty, wondrous fruits (bi-fawāka al-`izz badī`). [3] So taste ye then its fruits (athmār) and meander freely within its foliage that thou might be preserved from the fire of the infidels (al-mushrikīn). [4] Wherefore hath the benefaction (al-ni`ma) been perfected for thee that thou might be thankful towards thy Lord and be numbered among such as are truly thankful. [5] And Praise be unto God, the Lord of all the worlds.




[1] Reading baynī  this would be literally  `between Thee’ though if the reading is nabīka it might be read as  `Permit Me to be Thy Prophet / Spokesman’ which would perhaps make better sense...