THE
SŪRAT AL-QADĪR
سورة القدير
(THE SURAH OF THE OMNIPOTENT)
OF MĪRZĀ ḤUSAYN `ALĪ NŪRĪ BAHĀ'-ALLĀH
══════════════════════════════════════════════
Prov. Trans. Stephen Lambden
from the text in AQA IV: 317-320
cf. Ganj, 51-55.
Under revision and Completion - Last uploaded 01-06-2016
The Surat al-Qadir (Surah of the Omnipotent) is an Arabic epistle of Baha'-Allāh most probably addressed to a Bābī entitled al-Qadir. It is oriented around the theme of the theophany, significance and human manifestation of the Name of God, the Omnipotent (al-qadir). It contains what seems one of the earliest expressions of Baha'-Allah's dissatisfaction with the inadequate leadership role of his half-brother Mirza Yahya Nuri, Subh-i Azal (c. 1834-1914). This Tablet most likely dates to the early-mid Edirne (Adrianople) period (c. 1865-6?).
Everything in square brackets in the translaton below, is not part of the original text but is an attempt to make the implications of the sometimes complex original Arabic text clear or clearer.
[0]
هذا سورة القدير
قد قدرناها في جبروت البقاء وانزلناها علی العباد ليكون لهم سراجا مضيئا
This is the Sūrat al-Qadīr (The Surah of the Omnipotent).
We indeed decreed this [scriptural Tablet] in the Almighty sphere of Eternity (jabarūt al-baqā') and We sent it down unto Our servants that it may be a radiant Lamp (sirāj an maḍiyy an) for them.
[I]
هو الحق البهیّ الابهی
He is the
Ultimately Real One, the Glorious, the All-Glorious
(Huwa al-haqq al-bahiyy al-abha)
[II]
فسبحان الذی قدر مقاديركل شيئی فی الواح عزّ محفوظ و خلق كل شيئی علیشاٌن لو يصفن انفسهم عن غبره الوهم و الهوی ليصعدن ...
[1] So Praise be unto He who determines the measures of all things (muqādir kull' shay') in Mighty, Preserved Tablets (alwaḥ `izz maḥfūz). [2] And He created in everything the capacity, should they purify themselves from the dust of idle fancies and vain imaginings, to ascend indeed unto the loftiest seats of power (maqā`id al-quwā) within the Supernal Realm. [3] Then would they cry out in accordance with that which the Holy Spirit (rūḥ al-quds) hath cired out nigh unto the Lote-Tree of the Extremity (sidrat al-muntahā), [namely] [4] ` He, verily (= Huwa or “He is” = Pt.1), No God is there except Him (lā ilaha ilā Allāh (= the kalimat al-tawhid, `Word of the Divine Unity', Pt. II).
[5] The essence of these two [aforementioned] Words [sacred phrases] (dhāt kalimatayn) pertains to these two Names (al-ismayn) [= Husayn + `Ali = Baha’u’llah) [6] [and] is assuredly the al-Qayyūm (“the Deity Self-Subsisting" or "Divine Maintainer”) of the [other] Names [of God] (la-qayyūm al-asmā) in the Kingdom of Eternity (jabarūt al-baqā'). [7] Wherefore doth His mercy these days encompass all humankind though the people are not aware of this.
[III]
[1] God hath assuredly manifested Himself (tajallā) through this Tablet unto all existent things (al-mumkināt) by means of His Name the Omnipotent (al-qadīr) to the end that all existing things (al-mawjudāt) -- whether created within the earthly or the heavenly realms -- might thereby beseech Him for strength perchance none be deprived of the sovereignty of His power (sultān qudratihi). [2] Such is what hath this moment hath been sent down on the part of [He Who is] the Help in Peril, the Self-Subsisting.
[IV]
[1]
O Sun of My Name the Omnipotent (al-qadār)!
[2] Radiate the orient light upon contingent reality (al-kā'ināt) through the wonders of the Power of Thy Lord (bi-badā'ā` qudrat rabbika) in order that all existing things might assuredly witness within themselves the Power of God (qudrat Allāh), the All-Powerful (al-muqtadir), the Mighty (al-`aziz), the Beloved One (al-mabāb). [2] Whoso preventeth the manifestation (tajallā) of this Name will never be able to actualize steadfastness (`constancy' al-iqrār) through the Power of his Lord (qudrat rabbihi), the Mighty (al-`azāz), the Most Excellent (al-mukhtār). [3] And if he should [falsely] confess such power it would never be a reality since what one is bereft of cannot be realized. [4] So praised be He above what they suppose!
[V]
[1]
Wherefore O people!
Make thou mirrors (mir'āt) of thine hearts before this Sun (al-shams) such that its lights (anwār) and its theophany (tajallā) be impressed [`reflected', `imprinted'] therein. [2] Thus doth thy Lord command thee that thou be of such as are aware. [3] Whosoever imprinteth with his heart the theopahny (tajallā) of this Name (al-ism = al-qadār?) God will assuredly make him to be powerful over all things (qādir `alā kulli shay). [4] Thus should he say unto everything (kulli shay'), `Be overthrown!' the same would be overthrown! [5] And should he desire that
[X]
[X]
Be ye not like he whose command We elevated among the servants and spread abroad his mention in the lands. Then when he perceived himself in a position of might and elevation, he manifested pride towards He who created him and aught else besides...
Select Exegetical Notes on the Sūrat al-Qadīr ("The Sūra of the Omnipotent") of Bahā'-Allāh
═════════
The Arabic prescript of entitlement and purpose.
This is the Sūrat al-qadīr ("Sūra of the Omnipotent"). We ordained its existence in the Kingdom of Eternity (jabarāt al-baqā') and sent in down unto the servants [that it might act] as a radiant Lamp (sirāj an maḍiyy an) for them.
[0] The huwa commencement
He is the Real One, Luminous, All-Glorious
(huwa al-ḥaqq al-bahiyy al-abhā)
[I] The first Paragraph
Praise be unto He Who determeneth the measures of all things in mighty Preserved Tablets and created all things in such wise that if they should purify themselves of the dust of vain imagining and base passion they would assuredly ascend unto the couches of the Supernal Realm (maqā`id al-quwā). Then would they cry out in accordance with that which the Holy Spirit (rūḥ al-quds) hath cired out nigh unto the Lote-Tree of the Extremity (sidrat al-muntahā), ` He, verily (= Huwa or “He is” = Word 1), No God is there except Him (lā ilaha illā Allāh = Word 2 = the kalimat al-tawhid or a phrase known as the `Word of the Divine Unity’]'.
The essence of these two [abovementioned] Words [ sacred phrases] (dhāt kalimatayn) in [pertains to] these two Names (al-ismayn) [= Husayn + `Ali = Baha’u’llah) [and] is assuredly the [personified messianic] al-Qayyūm (“Self-Subsisting” maintenance) of the Names [of God] (la-qayyūm al-asmā) in the Kingdom of Eternity (jabarūt al-baqā'). [4] Wherefore doth His mercy these days encompass all humankind though the people are not aware thereof.
Paragraph [II]
[1] God hath assuredly manifested Himself (tajallā) through this Tablet unto all existent things (al-mumkināt) by means of His Name the Omnipotent (al-qadīr) to the end that all existing things (al-mawjudāt) -- whether created within the earthly or the heavenly realms -- might thereby beseech Him for strength perchance none be deprived of the sovereignty of His power (sulān qudratihi). [2] Such is what hath this moment hath been sent down on the part of [He Who is] the Help in Peril, the Self-Subsisting.
[III]
[1]
O Sun of My Name the Omnipotent (al-qadār)!
[2] Radiate the orient light upon contingent reality (al-kā'ināt) through the wonders of the Power of Thy Lord (bi-badā'ā` qudrat rabbika) in order that all existing things might assuredly witness within themselves the Power of God (qudrat Allāh), the All-Powerful (al-muqtadir), the Mighty (al-`aziz), the Beloved One (al-mabāb). [2] Whoso preventeth the manifestation (tajallā) of this Name will never be able to actualize steadfastness (`constancy' al-iqrār) through the Power of his Lord (qudrat rabbihi), the Mighty (al-`azāz), the Most Excellent (al-mukhtār). [3] And if he should [falsely] confess such power it would never be a reality since what one is bereft of cannot be realized. [4] So praised be He above what they suppose!
[IV]
[1]
Wherefore O people!
Make thou mirrors (mir'āt) of thine hearts before this Sun (al-shams) such that its lights (anwār) and its theophany (tajallā) be impressed [`reflected', `imprinted'] therein. [2] Thus doth thy Lord command thee that thou be of such as are aware. [3] Whosoever imprinteth with his heart the theopahny (tajallā) of this Name (al-ism = al-qadār?) God will assuredly make him to be powerful over all things (qādir `alā kulli shay). [4] Thus should he say unto everything (kulli shay'), `Be overthrown [`upturned'; `transformed']!' the same would be overthrown! [5] And should he desire that
