در رموز اسم اعظم
شيخ البهائی
Dar rumūz-i ism-i a`ẓam of Shaykh Bahā'ī or Bahā' al-Dīn al-`Āmilī
(d. Isfahan c. 1031/1622)
On the secrets of the Mightiest Name [of God]: A Poem of Shaykh Bahā’ī
Trans. Stephen N. Lambden (2006-7)
Last corrected and uploaded 10/06/2016.
The text translated here is reproduced from that printed in Kulliyāt-i ash`ār va āthār-i fārsī. ed. Ghulām Ḥusayn Javāhirī. [Tehran]: Intishārāt-i Maḥmūdī, 1372/ 1993, pages 93-99. Many thanks to Dr. Sholeh Quinn and Manijeh Samandari-Quinn and others for assistance with the translation. Errors, of course, remain my own. Further good mss. need to be consulted and the text of a good critical edition established before an assured translation can be made. The text and translation typed below remain very provisional and the latter will be constantly revised and corrected. In due course a commentary on this work of Shaykh Bahā'ī will also be posted.
It will be evident from the poem translated below that though Shaykh Bahā'ī believed himself privy to the secret mystery of the al-ism al-a`zam (Per. ism-i a`zam), the Mightiest Name of God, he gave out wide-ranging intimations of its secrets and nature (see line 102). His many different statements are based on variant traditions about the Mightiest Name which cannot all, if at all, easily be systematized. Through inner comtemplation he believed he had penetrated different facets of a larger divine secret. On reading his poem one remains in a state of awe over this matter but with plenty to contemplate and puzzle over.
A good many of the cryptic remarks of Shaykh Bahā'ī are rooted in variant Shi`i traditions about the nature and power ism-i a`zam. The mystery of this Name is related to the Islamic basmala ("In the Name of God, the Merciful the Compassionate") and to various Qur'anic verses and Attributes of God such as al-Qayyūm (loosely, "the Self-Subsisting"). For some it is the personal Name of God Allah but for many it is something beyond that as variously spelled out in perhaps fifty or more statements attributed to the Prophet Muhammad and various of the twelver Imams. For most it remains an impenetrable eschatological mystery. Shaykh Bahā'ī and other Shi`i writers and initiates, however, such as Raḍī al-Dīn 'Alī ibn Mūsā ibn Ṭāwūs al-Hasanī al-Ḥillī (d. 664/1226), claimed knowledge of the secret of the Mightiest Name of God.
Shaykh Bahā'ī often dwelt on the fact that Names of God, including the Mightiest Name of God, are composed of letters of the alphabet which, when configured appropriately, can unleash tremendous power and bestow untold blessings. How many letters there are in the al-ism al-a`zam, what these letters are, and in which script(s) they might be written, is variously stated in arcane texts and often conflicting traditions. In Islamic gnosis the power of the Mightest Name is said to be supreme. The poem of Shaykh Bahā'ī often repeats this well-known fact and meditates upon its mystical implications. The great Prophets performed miracles through knowledge and recitation of the Mightiest Name. Noah, Jethro, Amram-`Imrān, Moses, Jesus and others are counted among these initiates by Shaykh Bahā'ī. He himself, it might be sumized, revealed his own thoughts on this matter when around 71 years of age (see line 64 below). He hoped that sincere supplicants of God might pray for him in gratitude for his communicating his mystical insights on the Mightiest Name.
In Shi`i treatises and traditions the Mightiest Name of God is sometimes expressed in graphic forms which are often often rooted in a somewhat cryptic poem ascribed to Imam `Ali ibn Abi Talib (d. 40/661). One of its forms is made up of seven or eight sigla (with something like14 elements) which has been drawn out as follows:
Prayer to God through this Mightiest Name is reckoned most effective and powerful. It is stated that it ever brings speedy answers or results (cf. Dar Rumuz line 8).
Dar rumūz-i ism-i a`ẓam
of Shaykh Bahā'ī or Bahā' al-Dīn al-`Āmilī
Translation Stephen Lambden
[1]
كاينات از تو به تنسيق و نظام |
اى دو عالم بيك امر از تو تمام |
O two worlds!
With a single command from Thee were we complete; for through Thee the realms of existence (kāīnāt) were ordered (tansīq) and arranged (niẓām)!
[2]
و آنچه پیداست از این هفت رباط |
هرچه برخاست از اين تسع بساط |
Whatsoever came to be of these nine extended zones (bisāṭ);
And whatsoever was generated through these seven way stations (ribāṭ),
[3]
پیش ذاتت برکوع و بسجود |
همه از جود تو دارند وجود |
They all have existence (wujūd) through Thy Bounty (jūd).
Before Thine Essence are they all genuflected (bi-rukū`) and prostrate (bi-sujūd).
[4]
چشم بر لطف عمیمت داریم |
چون به هستی زتو در آثاریم |
Since existence derives from Thee, it is through our own image-identities (āthār),
That the eye does seek the benevolence of Thine abundance (luṭf-i `amīmat).
[5]
حرف جیم و عدد اوست چو جان |
نزد اهل خرد و اهل عیان |
For the people of wisdom (ahl-i khirad) and the people of insight (ahl-i `ayān),
The letter “J” (jīm) and its number (= abjad 3) betoken Soul-Spirit-Life (chū jān).
[6]
سر دعوات ، مقرر نشود |
یعنی اسماء حروف ار نبود |
That is to say, if the Names of the Letters (asmā’-i ḥurūf) did not exist (a[ga]r nabūd),
The depth of [our] supplications (sirr-i da`wāt) would in no wise be established.
[7]
گر بخوانند بهر آوازه |
اثر اسم بهر اندازه |
The trace-image configurations of the Name (āthār-i ism) [would be evident] in every measure (bi-har andāza);
This no matter what melody (bi-har āvāza) you should sing it in.
[8]
باجابت برسد بی اهمال |
هیچ شک نیست که در اسرع حال |
There is no doubt (shakk) that, in the quickest fashion (asra-i ḥāl) would the [Divine] response (ijābat) [to the supplicants prayer] be attained, without [the slightest] inattention (bī-ihmāl) [on the part of God]!
[9]
گوهر مخزن شاهی حرف است |
گنج اسرار الهی حرف است |
The treasury of the Divine Mysteries (ganj-i asrār-i ilāhī ) are [expressed] in (a) letter(s) (ḥarf)!
The Jewel of the Kingly Treasury (jawhar-i makhzan-i shāhī) are indeed but a/the letter(s) (ḥarf)!
[10]
کس بپایان رموزش نرسید |
سی وشش حرف که در گفت و شنید |
Thirty six letters (ḥarf) [= 29 +7 = 36 = 3x12], [there are] whether spoken or heard!
No person could never attain the limits of their secret configurations [ciphers] (rumūz-ash).
[11]
منتفع زوچه خواص و چه عوام |
آثرش نامتناهی بدوام |
The infinitude (nāmutanāhī) of their [alphabetical] configurations (āthār-ash) are inexhaustible;
The one who makes advantageous utilization (muntafi`) thereof [will benefit] whether [they be] of the elect (khwāṣṣ) or common folk (`avāmm).
[12]
فاتح عالم ملک لاهوت |
شارع عالم خاص جبروت |
[Such shall be even as] The Legislator of the World (shāri`-yi `ālam), the Locus [Elect One] of Jabarūt (the “Empyrean heaven”) (khāṣṣ-i jabarūt);
The Conqueror of the World (fātiḥ-i `ālam), the King-Angel of Lāhūt-(“the Divine realm”) (malak-i lāhūt)!
[13]
جان ملکوت از ان در حذر است |
سر ناسوت از ان در خطر است |
The Mind of this world (sar-i nāsūt) is in danger [turmoil] (khaṭar) over that;
The very Soul-Life of the Kingdom (jān-i malakūt) is in dread (ḥadhar) thereof.
[14]
داند آن هر که زاهل حال است |
نطق هر ذره از آن در قال است |
The articulation of every [human] potential [atom] (har dharra) is utterance (qāl) through that [Ultimate Reality];
Whoever is of the people of ecstacy [Sufis] (ahl-i ḥāl) is well aware of that.
[15]
نيست بی جلوۀ اسماء الله |
هر چه پيداست در اين ديردو راه |
Whatsoever is evident in this mortal world (dayr) of twofold ways (dū-rāh);
Is not deprived of the Splendor of the Names of God (jilwah-i asmā’ Allāh).
[16]
كه كنند اهل معانى ادراك |
بس اثرهاست در اين عالم خاک |
The [trace-image] configurations are many in this world of dust;
Such are understood by the custodians of mystic meaning (ahl-i ma`ānī).
[17]
عقل ها جمله از ان بی خبر است |
اسم اعظم كه نهان ازنظر است |
The Mightiest Name (ism-i a`ẓam) is that which is hidden from [mortal] understanding (naẓar);
For the totality of human Intellects are uninformed about it.
[18]
هر يکی فائده يی را در کار |
الف ويک نام كه دارد دادار |
One thousand and one Names (alif va yek nām) has the Justice Distributor [God];
Each one being a benefit when so required.
[19]
پدر مادر موسى از بر |
.بك از آن داشت يكى پيغمبر |
One of these [Names] is allotted to [each] one of the Prophets (payghambar);
[Including] The father of the mother [maternal grandfather] of Moses from the desert (az barr) [= Jethro].
[20]
پدر آن نام بدختر بنهاد |
مادر موسى عمران چون زاد |
The mother of Moses (mādar-i mūsā) when she begat [through] `Imrān [Amran];
The father that Name on a daughter bestowed [= Mary = Daughter of `Imrān]
(cf. Q. 66:12. Maryam ibnat `Imrān (“daughter of `Imrān” cf. 19:27-8).
[21]
پدرش بود از آن واقف و بس |
ليك ميداشت نهان ازهمه كس |
Nevertheless, He kept it hidden from every [other] person;
Although her father [`Imrān = Amran] was assuredly well-aware thereof?
[22]
يافت عمران شرف وصلت آن |
تا بفرمان خداوند جهان |
Through the decree (firmān) of the God of this world (khudāvand-i jahān),
Did `Imrān achieve the honor of attainment (sharaf-i vaṣlat) thereto.
[23]
که بود اعظم اسماء الله |
شد از آن اسم مقدس آگاه |
He was made aware of that Sanctified Name
Which is the Mightiest of the Names of God (a`ẓam asmā’ Allāh)
[24]
بحق حرمت ذات اين اسم |
گفت يا رب بصفات اين اسم |
He said, `O Lord! Through the attributes of this [Mightiest] Name (bi-ṣifāt-i īn ism),
Nigh the Real One (bi-ḥaqq) [do I pray] in reverence (ḥurmat) for the quintessence of this
[Mightiest] Name (dhāt-i ism) [saying]’ :
[25]
صاحب معرفت و علم و وقار |
که مراده پسری با مقدار |
`Give me then a son (pesarī) with Powerful capacity (bā miqdār) [= Moses son of `Imrān = Amram],
A Master of deep Gnosis (ma`rifat), knowledge (`ilm) and modesty too (waqār)’.
[26]
درهمه باب تو بنواز او را |
نبى مرسل خود ساز او را |
Make him a Prophet (nabī), a Sent-Messenger (mursal) of Thine,
In every circumstance (bāb) do Thou nurture him.’
[27]
که زد او جامۀ فرعون به نيل |
داد او را پسرى رب جليل |
So the Lord of Glory (rabb-i jalīl) did give him a son (pisarī) [e.g. Moses].
He cast his [Moses'] Pharaohic garments into the Nile (cf. “mourning”, St. 351).
[28]
يافت از مهلکه آب نجات |
نوح از بركت اين اسم وصفات |
Noah, through the Blessing of this Name (ism) and [its] Attributes (ṣifāt),
Was saved (najāt) from the destruction of water (maḥlaka-i āb).
[29]
يافت گفتار تجلی با نور |
موسی از پرتو اين اسم به طور |
Moses through [the power of but] a Sunbeam (partū) of this Name attained unto the Mount [Sinai] (ṭūr).
[There] He found that [theophanic] conversation [with God] (guftār) to be a theophany of Light (tajallī bā nūr).
[30]
يافتند ازاثر اسم حيات |
عيسی اين اسم چو بر خواند اموات |
When Jesus through this Name addressed the dead;
They found life (ḥayāt) through but a vestige of the Name (athar-i ism).
[31]
زانکه اين اسم کنوز الاسماست |
هرچه در عالم از اين اسم بپاست |
Whatever is in the world is upstanding (bipā) through this [Mightiest] Name,
Because this Name upholds the treasures of the Names (kunūz al-asmā’).
[32]
بی بدل چون گهر شهوار است |
اين درازنه صدف اسرار است |
This Pearl (durr) is of the nine gems of the mysteries (ṣadaf-i asrār).
Changeless (bī badal) are they as a royal jewel without peer (gahar- i shahvār).
[33]
نيستش بر سر اين دسترسی |
وه چه اسم است که بسيار کسی |
Oh! What a Name is this that many persons,
Can never even hope to attain, the ability to penetrate this mystery.
[34]
عارفانند بآن دانايان |
خاصيتهاش نداراد پايان |
Its characteristics (khāṣiyyathā-esh) are without end;
The mystic knowers (ārifān) are wise ones (dānāyyān) on its account.
[35]
زان توان يافت بسنج اجمل |
وضع آفاق زنيک و بد حال |
The setting of the horizons [parameters of fate], be they of good or bad omen,
By virtue of that [Name] may one may discover the most auspicious [all-beautiful] of outcomes (bi-sinaj-i ajmal).
[36]
هست در کنز حروفش پنهان |
سم خاصی استکه اسرار جهان |
The chosen [Mightiest] Name it is whereby the Mysteries of Existence (asrār-i jahān),
Are hidden within the Treasury of its Letters (kanz-i hurūf-esh).
[37]
خاصۀ زمرۀ ابرار ا ست اين |
کس چه داند که چه اسرارست اين |
Who then is aware of what mysteries they are?
Tis this the chosen [Name] among the multitude of the pious ones (zumra(t)-yi abrār).
[38]
چون به آداب و عدد کار کنی |
لفظ اين اسم چو تکرار کنی |
The pronunciation of this Name, when you repeat it,
When you apply it to letters and numbers,
[39]
گردى از فیض مداما دلشاد |
قفل هر کار گشاءى بمراد |
You [thereby] open the lock of every matter through intent
On accoubt of its Bounty (fayḍ) you shall achieve eternal happiness (ma-dāmā an delshad)
[40]
اولين آنكه گشاءى تو طلسم |
چهارده نفع رساند اين اسم |
Fourteen benefits are bestowed through this Name;
The first (avvalīn) is thine ability to open the talisman (tilism).
[41]
بند گردد بدميدن سيلاب |
دشمنت نيست شود چون سيماب |
Thine enemies will be scattered like mercury (sīmāb);
You can even stop [through the Mightiest Name] a flood with your blowing.
[42]
كشف گردد همۀ گنج زمين |
گربخوانى ز سر صدق و يقين |
If you should recite it [the Mightiest Name] with veracity and certitude;
All of the treasure(s) of the earth (ganj-i zamīn) would be revealed.
[43]
اولياء جمله بتو پيوندند |
جنيان با تو مصاحب گردند |
The jinn then become thy associates (muṣāḥib);
Saints (awliyā’), one and all, will join with thee,
[44]
قيصر روم شود بندهء تو |
جملهء خلق سرافكندهء تو |
All creation would become subservient before thee;
[Even] the Ceasar of Rome would become thy servant (bandah).
[45]
كيميا نيز نصيبت گردد |
همهء خلق مطيعت گردد |
All creatures would become obedient to thee;
Alchemy also would become your share (naṣīb).
[46]
يكزمان حق ز تو غافل نشود |
هيچ علمى بتو مشكل نشود |
No science (`ilmī) will be difficult for you;
The One True [God] (ḥaqq) will not forget you for a moment.
[47]
دين و دنياى تو گردد آباد |
متصل بالب خندان دل شاد |
Lips always smiling and thy heart happy;
Your religion (dīn) and the world (dunyā) become eternal (ābād) [for you].
[48]
دارد از حالت اين اسم خبر |
ليك هر كس بطريقى ديگر |
Yet everybody has another way;
Of knowing the nature of this [Mightiest] Name.
[49]
نتوان گفت مبادا كه عوام |
سر اسماء حروفش بتمام |
The mystery of the Names, all of their Letters;
Should not be communicated on account of the common folk (`avāmm).
[50]
خلق را بيهده آزار كنند |
مطلع گشته بدان كار كنند |
For they, on becoming aware (muṭala`) [of this secret],
Would want to utilize it and in vain damage creation (khalq).
[51]
تا نیابد اثرش جاهل خام |
امر خاصان نتوان گفت بعام |
One should not communicate the concern (amr) of the elite ones (khāṣān) to the common folk (`āmm);
Such that is, that crude, ignorant persons (jāhil) are prevented from discovering its trace configurations (āthār).
[52]
چو بیابند از این اسم مجال |
باشد از حسن عمل اهل کمال |
It is appropriate to the excellence (ḥusn) of the people of perfection (ahl-i kamāl),
That they find strength through this [Mightiest] Name.
[53]
وز بدی ها بنمایند حذر |
نروند از پی انصاف بدر |
They go not out from the path of equity;
Neither do they commit bad things.
[54]
فکر در باب ایذا نکنند |
در عمل عزم بدی ها نکنند |
In [their] action(s) they do not pursue bad things;
They ponder not over the way of troublesome things (bāb-i īdhā).
[55]
بطریقی که بر او گشته عیان |
هر کسی داده از این اسم نشان |
Each person has indicated this [Mightiest] Name,
In a way that is clear to him.
[56]
در صحف خواند خدایش بخوات |
بوخوا گفت حق اندر تورات |
Jochebed [? Bukheva?] said that the Truth [of the Name] (ḥaqq) is in the Torah [Bible] (tawrāt);
In the Ṣuḥuf (“scriptural leaves”) her God called [her name] Yochwāt [= Jochebed = the wife of Moses]:
[57]
بحقیقت که هم اینست و هم آن |
حنه در سورۀ انجیل بخوان |
Read [about] Ḥanna [bint Fāqūdh] (= Anna mother of Mary) [see Q. 3:35] in the Sūrahs of the Evangel (injīl);
In truth it is both this and that!
[58]
مغربی گفت که هست او هیوم |
خوانده طیوم دیگر یک قیوم |
Twas read Ṭayyūm and by another Qayyūm (Ar. Self-Subsisting);
A Maghribī (N-African) said, `He is Ḥayyūm’.
[59]
عجمی گفت ورا بر خانه |
هست مشهور عرب برجانه |
He is famous among the Arabs as Bar Jānah;
The Persians say that He is Bar Khānah
[60]
باز جمعی دگرش راحلنا |
دیلمی کرد رقم کافلنا |
A Daylamite inscribed Kāfalnā.
Yet another group had Rāḥalnā.
[61]
هست بو خانه دگر طاهر شا |
نجیه قوم دگر جاهر شا |
Another people the Najiyya [have] Jāhirshā;
The Bukhanites [of Khurasan?] are another [who say] Ṭāhirshā.
[62]
هر یکی راست طریقی دیگر |
در احادیث و روایات و خبر |
The traditions (aḥadīth), the transmitted matters (ravāyyāt) and the things announced (khabar);
Each one prefers a different Way- Path (ṭarīqī).
[63]
لیک اینجا نه چنین منظور است |
گرچه این اسم بسی مشهور است |
Although this Name is very famous;
But here this [time] is not that purposed.
[64]
فکر تو پرده از این رمز کشید |
سال هفتاد و یک عمرم چو رسید |
When seventy and one years of my life have transpired;
In contemplation of Thee will the veil surrounding this cipher (ramz) be removed.
[65]
بنده این اسم بر آوردم راست |
از ذخایر که کنون الاسماست |
Through the treasures (dhakā’ir) which are now the Names (asmā) ;
This servant brought forth the truth of this [Greatest] Name.
[66]
کردم اینکار بقانون ادب |
بهر آسانی ارباب طلب |
For the sake of simplicity for the masters of search;
I performed this task according the law of piety (adab).
[67]
بنهم بر قدم مردان گام |
خواستم تا که در این علم بکام |
I desired this science (`ilm) from the depth of my heart ;
Place my footsteps in their pathway.
[68]
داد از این هنرم فیض مدد |
للّه الحمد که توفیق احد |
Unto God be praise that the assistance of the One;
Gave eternal grace (fayḍ) through this talent of mine.
[69]
تا طلسمات گشودم زین گنج |
من در این علم بسی بردم رنج |
I suffered a lot in the pursuit of this science;
Until I uncovered the talismans from this Treasury (ganj).
[70]
گوهرش بین که عیان بنمودم |
سر این گنج گهر بگشودم |
I unlocked the secret (sirr) of this Treasury (ganj)
I gazed at its treasure therein.
[71]
پرده از چهرۀ او بگشودم |
گوهر از کان عمل بنمودم |
I took part in mining the treasury;
I uncovered the veil from its countenance
[72]
گوهرش را چو بیابد بخواص |
مزدمردی که از این معدن خاص |
The reward for the man who, from this specific mine (ma`dan),
Manages to discover its special jewel.
[73]
از (بهايی) بدعا یاد کند |
عمل خیر به بنیاد کند |
He will inaugurate a goodly deed (`amal khayr);
And will remember [Shaykh] Bahā’ī in his supplication (du`ā).
[74]
نبرند از پی مقصود تعب |
غرض اینست که ارباب طلب |
The purpose is this, that the masters of search (arbāb-i ṭalab)
Will not suffer in their pursuit thereof.
[75]
بهر ما فاتحه یی بر خوانند |
این قواعد چو سراسر خوانند |
These supporting words [guidelines] (qawā’id) when they read them from beginning to end;
They will recite an Opening - Fātiḥa [Q. 1] on our behalf.
[76]
نروند از ره انصاف بدر |
چون از این اسم بیابند اثر |
When of this [Mightiest] Name they find trace configurations (āthār);
They will never stray on the path of equity (rah-i inṣāf).
[77]
تا شود مشکل از این علمت حل |
اینکه خواهی بُودَت عقل و عمل |
What you should [ardently] desire is intelligence and right action;
Such that through this science you find a solution to your problem.
[78]
تا کنم بهر تو حل این مشکل |
گوش جان باز کن و دیدۀ دل |
Open the ear of your soul and the eye of the heart;
Such that I will solve this complexity on thy behalf.
[79]
بر گشا گوش که وقت سخن است |
گر ترا میل بتقریر من است |
If you desire to know what I have to communicate;
Open then your ears for it is the time for discourse.
[80]
گوهر گوش خرد حاصل کن |
سخنم گوهر گوش دل کن |
Make my speech to be the ornament of the ear of your heart;
Obtain then the ornament of the ear of wisdom!
[81]
بی تعلم سبقی میخواهی |
اگر از علم ولی اللهی |
If, that is, of the knowledge of the divine viceregent (`ilm-i valī-yi ilāhī)
Thou desire [to know] without previous instruction.
[82]
کاملان راست در او چند شگرف |
بهر طلاب از این نسخِۀ ژرف |
For students (ṭulāb) of this copious manuscript (nashi’ zharf).
[Know] that perfect ones (kāmilān) stand in awe (shigarf) of it.
[83]
خوانده ام دربر ایشان ورقی |
من از این طایفه دارم سبقی |
I am ahead of this faction (ṭāīfa);
For I have read directives (waraqī) unto them!
[84]
از عطاهای نبی و ولی است |
در رموزات که فکرم جلی است |
Regarding the ciphers (rumūzāt) about which my mind is clear;
This on account of the bestowals of the Prophet [Muhammad] (`aṭā-hā-yi nabī) and the viceregent [`Alī] (valī).
[85]
در میانهای سور در حامیم |
هست در مصحف ما بعد سه میم |
In the Book [Qur’ān] (muṣḥaf ) after three “M”s (mīm), they are;
In the midst of the sūrahs, in Ḥā-Mīm (Q. 41 = al-Sajdah).
[86]
متساوی است اگر میدانی |
عددش با سور قرآنی |
Its number with surahs qur’ānic (suwar qur’ānī) [=114]
Corresponds if you did but know.
[87]
بسط حرفیش چهل گشته تمام |
هشت حرف است بترتیب و نظام |
They are eight letters (hasht ḥarf) in order-layout and arrangement (bi-tartīb va nizām);
When outstretched (basṭ) their letters compute to forty complete.
[88]*
هست چون مدخل باسط بعمل |
نقطه اش نوزده از روی جمل |
Its locus-point (nuqṭah) is altogether (jumal) nineteen [= the basmala];
This since these [letters] are the nexus of far-reaching activity (bāsiṭ bi-`amal).
[89]
سیمش شهره در این ایام است |
اولش میم و چهارم لام است |
Its first is Mīm (“M”) and its fourth is Lām (“L”);
Its third is well-known during these days.
[90]
گوش دل باز کنی گر نیکو |
طا بود آخر شش حرف در او |
The [letter] Ṭā’ (ط ) was the last of the six letters within it;
If you open up completely the ear of the heart.
[91]
در سر آیه یی از انفال است |
در سه جا مصدر اسمش دال است |
In three places the source-word (maṣdar) of its-His Name is the [letter] “D” (dāl);
At the outset is a verse from [the Sūrat al-] Anfāl (“Plunder-Spoils“ = Q. 8).
[92]
متصل در وسط یاسین است |
اولش هفده آخرسین است |
Its commencement is seventeen its termination [the letter] “S” (sīn) [ = abjad 60]; [cf. Graphic form 17 signs?]
It is linked up (muttaṣil) in the centre of [Surat al-] Yā’-Sīn (Q. 36 = [Meccan, 5 sections, 83 verses] abjad 70).
[93]
فتح و نصبش همگی نورو ضیاست |
قلب او باعث خوشحالیهاست |
Its heart (qalb) is the originator of all manner of happiness;
Commencement [Victory] (fatḥ) and its realization (naṣb) are all Light (nūr) and Splendor (ḍiyā).
[94]
جامع علت آثار حروف |
شامل کلی او دار حروف |
It consists wholly of the letters (dār–i ḥurūf);
The nexus of causality (jām` `illat) [is generated through] the traces of the letters (āthār-i ḥurūf).
[95]
این هم از قاعده استاد است |
عدد بینه اش هفتاد است |
The number of its explanation is seventy;
This also is from the directive of the master (qā`ida-yi ustād).
[96]
نکتۀ فاش رموزات بغمز |
خوانم آن دل که بیابد این رمز |
I call that heart which discovers this cipher (ramz);
The clear allusion of the ciphers (rumūzāt) beckons.
[97]
کردی و یافتی آن نقد کنوز |
ای( بهایی) چو تو این کشف رموز |
O Bahā’ī !
Since you unveiled these ciphers (rumūz);
And thus discovered the coinage of the treasures (naqd-i kanūz).
[98]
راز پنهان کن و غماز مباش |
بیش از این کاشف این راز مباش |
Do not now be the discloser of this secret (rāz) any further;
Hide the secret (rāz) and do not be an informer thereof (ghamāz).
[99]
بدعا حاصل از این قالش هست |
هر که اهلیت این حالش است |
Anyone who is among the custodians of this [secret] matter;
[Is aware that] through supplication there is an actualization of [the mystery of] its pronunciation [utterance] (qawl).
[100]
نشود زین روش خاص خبیر |
دم فرو بند که نا اهل شریر |
Be silent then! that the people of wickedness;
May not become informed of this specific directive.
[101]
طالبان را بنمودم دستور |
من به توفیق خداوند غفور |
I, through the favour (tawfīq) of the God of forgiveness;
Showed the seekers (ṭālibān) the rule.
[102]
فاش کردم بهمه نقد کنوز |
اصل و فرعش بنمودم به رموز |
The Foundation (aṣl) and its aspects (far`) have I given out in ciphers (rumūz).
I disclosed to all the coinage of the treasures (naqd-i kunūz) [of its mysteries].
[103]
بکنند از سر اخلاص دعا |
به (بهایی) همه از صدق و صفا |
For [Shaykh] Bahā’ī all, [in gratitude] with righteousness and purity,
should supplicate with pure sincerity (sar al-ikhlāṣ).
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