The Báb's Sahífiy-i-'Adlíyyih
An Outline-Compilation of the Epistle on the Fundamental Principles of Justice
Background & Introduction
Length: 39 pages (8 x 11) | ~13,000 words | <= 20 lines per page | ~ 760 lines
The Saḥífiy-i-’Adlíyyih | صحيفه عدليه is late Shiraz-era [1262AH] Revelation of the Primal Point, Siyyid ʻAlí-Muḥammad, best known as ‘the Báb’. This work features some of His most expressive and creative discourses on the nature of Divinity and the fundamental principles of religion in a phase of His Revelation where the full scope of His station and the aim of His Mission remained concealed. It is the Báb’s first major work revealed in Persian, composed in the end stages of His stay in Shiraz after His return from pilgrimage to Mecca.
The title of this work has been variously rendered ‘Epistle of Justice: Root Principles’ or the ‘Treatise Expressing Justice’. Upon reading, it quickly becomes apparent that the ‘Justice’ in reference in this work here is not ‘justice’ at the level of individual ethics, social and societal relations, or even justice with respect to matters of religious law. Such concerns are absent from the present work.
Instead, it concerns a transcendent conception of ‘Divine Justice’ or Justice in light of God as the ultimate Locus of Equality, as the Criterion or ‘Balance’ of all Truth, and the Originator of All Things, and all its explorations relate to these higher realities. The exposition unfolds outwards from these bedrock conceptions into the necessary subsidiary principles of both creation & religion, emphasizing the requirements of belief & certitude that hinge upon them along the way. The Divine Justice in question is not an abstract legalism but understood via the conjunction of Justice-Truth-Knowledge and the reality of Divinity, especially as contemplated via the dawning of the compelling power of the Manifestation of God, the principles of religion revealed by them, and the relationship of believers to them.
Across its five Gates, the work moves from radical apophatic theology, through epistemology and discourses on divine unity, toward the ontological expositions on the sustaining principles of existence, and then to the necessities of religion that emerge from these. The work is threaded through with stunning apophatic statements, balanced against the “root principle of religion”, which is nonetheless ‘the knowledge of God [ma’rifat Allah]’ perfected through belief in His unity (tawḥíd). Among these foundational principles is that belief in tawḥíd reaches its ultimate refinement through the negation of all names and attributes before the sanctified Divine Essence. The seeker is to become immersed in “abysmal depth of the Divine Unicity [Ahadiyyah]”, where the Lord is both recognized and witnessed via “demonstrative vision (mushāhada)”, thus attaining absolute certitude, while remaining wholly separate from the Divine Essence.
The Primal Will, the hierarchy of emanation, and the graded realities of existence occupy a significant portion of the text and are repeatedly tied back to justice as the principle by which things are differentiated, sustained, and ranked. Other explorations include the ‘Muhammadan Reality’, attestations of belief in Prophethood, Imamhood, and Wilāyah, considerations of the possibility and impossibility of proofs for God, as well as critiques of certain philosophical doctrines.
We also find a variety of expositions that prefigure later disclosures about the Báb’s own spiritual station via the rhetoric of authority, command, and positioning of the speaker as just that living criterion of justice. These are definitive without being necessarily formalized or explicit, which accords with the general staging of the Báb’s Dispensation at this time. Hence, the work should be considered a revelation of truths pertaining to His own status as a Manifestation of the Divine Reality under discussion. The work ends with a supplication reiterating in devotional form aspects of the overall themes.
In sum, the central themes revolve around ‘Justice’ in the sense of the Name of God, ‘the Just’ ( al-ʿAdl | ٱلْعَدْلُ ), an appellation of He by whose power the heavens and the earth and all reality persist, and by Whom all things are reckoned. The focus is on our orientation towards this reality, and all subsequent religious obligations, instead of the more common suppositions invoked by the word ‘justice’ as we understand today. In light of this, we may consider another possible rendering of the title as the ‘Scroll of Divine Justice’ or the ‘Epistle on the Source of Divine Justice’.
In fact, there are two related works sometimes referred to as the Báb’s ‘Epistle of Justice’ that should not be confused. One is the work featured here, simply known as Saḥífiy-i-’Adlíyyih or, alternatively, ‘Risáliy-i-’Usúl-i-’Adlíyyih’ [Treatise on the Root Principles of Justice]. It was revealed in Persian and comprises 5 Gates and some 13,500 words (BB00017 in the ‘Partial Inventory’). The other is a shorter work revealed in Arabic رساله فروع عدليه | Risáliy-i-Furú-i-’Adlíyyih | Epistle of Justice: Branches, comprising 7 Gates and some 5,500 words (BB00039 in the ‘Partial Inventory’).
As indicated by the contrast of ‘Usúl and Furú in these titles (literally ‘roots’ and ‘branches’, but conceptually ‘principles’ and ‘derivatives’, or ‘fundamental and subsidary principles’) the two works cover distinctive levels of the same ultimate concept, Transcendent Divine Justice, with the shorter Arabic work emphasizing distal matters more related to ethics and religious law. These two works thus represent different discursive levels of the same underlying, unifying principle.
Major Themes & Key Doctrines: The Transcendence of God and Radical Apophaticism • Divine Gnosis (Ma’rifat Allāh) • Ultimate Reality and the Absolute (al-Haqq, Haqa’iq) • Divine Unity: Wahidiyyah, Ahadiyyih, and Tawḥīd • Divine Science [Metaphysics] • The Primal Will • the Muhammadan Reality • the Reality of the Prophets and the Sciences bestowed upon them by God • The Station of the Báb • Proofs of God • Critique of the doctrine of the Unicity of Being [wahdat al-wujud] • Wilāyah and the Exalted Station of God’s Chosen Ones [Awliya’] • the Seven Stages of Creation
About this Compilation
The purpose of this compilation is to compile all quality provisional translations of the “Saḥífiy-i-’Adlíyyih” in a single place, with excerpts arranged in order of the original text and locations within the text clearly delineated whenever possible. In between excerpts, the relative length of missing portions will be indicated by ellipses [ . . . ] to indicate gaps. It will remain provisional and will be updated over time as more translations become available and any errors are identified. Future updates may include further translations, glossary, and commentary.
This arrangement allows one to view excerpts within the context of the structure of the work and to grasp the flow of the text in sum. Although verses, excerpts, and quotes from the Holy Writings each stand on their own, we must also consider the totality of a work as it was revealed and arranged. Hence, this compilation is designed to grant a provisional overview of what portions of the original remain untranslated for those who cannot read the original, allowing them to approach the original ordering of available excerpts.
The focus of this compilation is direct translations from Persian into English. For this reason, an extended translation by A.L.M. Nicholas featuring portions of this text that is available with the French translation of the Arabic Bayan is not included, even though the French has been translated into English.
The text for this compilation is drawn from the typescript copy prepared at Ocean of Lights. A pdf of this compilation is available for download here.
Bibliography:
Nader Saiedi, Gate of the Heart, p. 32-33; “Chapter 9: The Epistle of Justice and the Root Principles of Religion”
Chapter 9 is the only systematic exploration of this work in English. It is highly recommended to read that chapter and this work alongside each other.
Abu’l Qasim Afnan, ‘Ahd A’la, p. 453 [Persian language only]
Mohammadhosseini, N. Hadrat-i-Báb, p. 809-817 [Persian language only]
Lawson & Ghammaeghami (editors). A Most Noble Pattern.
Todd Lawson, “Tafsir as Mystical Experience: Intimacy and Ecstasy in Quran Commentary”
Saḥífiy-i-’Adlíyyih | صحيفه عدليه
Gate I: On the Remembrance of God, Great and Powerful is He!
In the Name of God, the Merciful, the Compassionate | بسم الله الرحمن الرحيم
“[1] Praise (ḥamd) and benediction (sipās) is befitting of the depiction of the Beauty (jamāl) of the Essence [of the Deity] (dhāt) for He hath ever been Peerless [Unique] (fard) in His own Being (kawn) with naught else alongside Him. [2] Eternally in His own Being (kawnūniyyat) hath He ever been, and will forever remain, in an Elevated state, changeless (taghyīr) and without alternation (taḥwīl). [3] It is utterly impossible to depict His sanctified Essence (dhāt-i muqaddas) or to compare some non-existent thing to Him; neither can anyone be authorized (taklīf) to gain gnosis (ma`rifat) of the Essential Reality of His Being (kuna dhātiyya-i khūd).”
- the Báb, Sahífa-yi ‘Adliyya, Gate I, prov. transl. by Stephen Lambden
[ . . . ] approx. 41 lines [ . . . ]
“And now the clarification of the matter of regarding the servant [the Bāb] who was impoverished before God [through theft] (’abd al-muftaghir ilā Allāh) and thus took firm hold of the cord of the family of God (ḥabl āl Allāh). After returning from [the 1844-45 CE) pilgrimage (ḥajj) and thus accomplishing the completion of the [messianic] Proof (ḥujjat) through the proffering of [divine] knowledge (iẓhār-i `ilm) unto every world by means of [the revelation of] firmly established books and well-assured treatises (kutub-i muḥkamma va saḥā’if-i muttaqina). Numerous books, that is, of every kind, sent down [revealed] (nāzil) from the custodians of knowledge and exposition (ahl al-’ilm va bayān) [the Imams] in the mid-most heart of the ocean of tribulation and occulted seclusion (buḥbūḥat-i baḥr-i ḥazn va infirād). And with the greater portion of those [revealed] verses (aghlab āyāt) was made manifest a miraculous sign (’ajz) on the part of one other than the people of erudition [e.g. the unlettered Bāb] (ahl-i ‘ilm) through, that is, the production of [divinely revealed] Arabic verses (āyāt-i ‘arabiyya).”
- the Báb, Sahífa-yi ‘Adliyya: Gate I, prov. transl. by Stephen Lambden
“Inasmuch as the divine Confirmation had not yet decreed the fulfillment of their wish for the revelation of Persian divine words in this lucid religion, all were referred to the First Learned One of the First Book [AF: likely Mulla Husayn]. Until the time when, by the leave of God, the dawning of the Sun of trysting shone forth, out of the horizon of darksome night, upon the letters Sin and Bá’, in the sacred year 1262.”
- The Báb, Epistle of Justice: Root Principles (Sahifiy-i-’Adliyyih), pp. 3-4. Provisional translation by Nader Saiedi, GoH p. 218
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“... for the sake of the Truth, that all the people of the world, whether learned or not, may, by virtue of His Servant, vibrate out of the vibration of the Morn of Eternity (Subh-i-Azal) from the sun of the Muhammadan Primal Light, the blessings of God rest upon Him.”
- The Báb, Sahífiy-i-’Adliyyih, Gate I; Provisional translation by Nader Saiedi, GoH pp. 218-219
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Gate II: On the Exposition of the Scales [al-qisṭās] as accords with God’s Command, Rarified and Glorified be He!
“Know, O inquirer after the central point of the ‘fundamental’ and ‘derivative’ principles…”
[ . . . ] approx. 50 lines [ . . . ]
“Just as the root principles of religion and its faithful people have progressed beyond the physical realm, the divine signs have also infinitely advanced beyond the limited physical realm. Thus, it is supremely necessary that the testimony of that Servant should belong to the realm that surpasseth the world of intellect, which is naught but the stations of true recognition and transcendent unity. Yet, inasmuch as the acknowledgement of such an exalted Cause is difficult for most people, He hath brought these mighty stations to the level of the body of words, in such wise that none hath the power to produce the like thereof, so that the divine testimony would be as conclusive to all beings as the Day-Star shining in the zenith of heaven.”
- The Báb, Epistle of Justice: Root Principles (Sahifiy-i-’Adlíyyih), p. 7. Provisional translation by Nader Saiedi source GoH p. 228
[ . . . ] approx. 120 lines [ . . . ]
“Just as the worlds have progressed (taraqqi namudih) the [usages of] words and vowels have progressed. It is well nigh possible that a day will shine forth when the verses of God shall be recited devoid of such rules as are now common among the people.”
- The Báb, Sahifiy-i-’Adlíyyih, Gate II; provisional translation by Armin Eschraghi in “Undermining the Foundations of Orthodoxy: Some Notes on the Báb’s Sharia (Sacred Law)”, A Most Noble Pattern, p. 225
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“Know that the appearance (ẓuhūr) of verses (āyāt), prayers (munājāt), and divinely inspired knowledge/sciences (‘ulūm ladunī-ye) began after a dream I had (nawmā ast keh mushāhadeh-ye namūdeh) in which was seen the pure head of his holiness ( janāb) the Lord of Martyrs, upon him be peace, separated (or cut) from his pure body together with the heads of the family members (dhūya al-qurbā). And seven draughts of the blood of his holiness, the Lord of Martyrs, did I drink with perfect love/friendship (āz kamāl-i ḥubb). From the blessing of the blood of that Holiness my breast was gladdened/dilated (munshareḥ gashteh) with the like of these indisputably genuine and holy verses (āyāt muttaqineh) and these obviously authentic and holy prayers (munājāt muḥakkameh). Praise be to God, He who caused me to drink the blood of His Proof [the Imam Ḥusayn] and made it [that blood] the reality of my heart (fuʾād). For that reason, numerous tests have befallen me by the authority (imḍa) of God. We all come from God and unto Him do we return [Q 2:156]. For the like of this let the strivers strive [Q 37:61].”
- The Báb, Sahifiy-i-’Adliyyih, Gate II; provisional translation by Todd Lawson, “Tafsir as Mystical Experience: Intimacy and Ecstasy in Quran Commentary”, p. 46
Gate III: On Knowledge [Gnosis] of God (ma`rifat Allāh) and of His chosen Ones (Awliyā’) according to what God, Exalted and Glorified be He, hath commanded
“Know thou that the root principle of religion (aṣl-i dīn) is Knowledge [gnosis] of God (ma’rifat Allāh).”
“[2] The perfection of the knowledge [gnosis] [of God] (kamāl-i ma’rifat) is the Divine Unity (tawḥīd). [3] And the perfection of the Divine Unity (kamāl-i tawḥīd) is the [apophatic] negation (nafy) of the Divine Attributes and Names (ṣifāt va asma’) from His sanctified Essence (dhāt-i muqaddas). [4] The perfection of [apophatic] negation (kamāl-i nafy) is the attainment unto the abysmal depth of the Divine Unicity (wurūd lujjat-i aḥadiyyat) through the fathoming [knowledge] of [both] the [theologically apophatic] [Divine] Wholly-Otherness [Separateness] (qaṭ’) and the [theologically cataphatic] demonstrative vision (mushāhada) of that foundational Basis of the Divine Bounty (aṣl-i jūd-i ān). [5] Yet the reality (ḥaqīqat) of these [two] modes [levels] of [approach to] the Sign of God (marātib-i āyat-Allāh) are [but] One (aḥad) . [6] This since both religio-philosophical insight ( ‘irfān) and certitude (īqān) are realized through the existence of His Holiness the Lord of Might (ḥaḍrat-I rabb-i `izzat).
[7] Know therefore that the Apparentness (ẓāhir) of the Pre-Eternal Divine Essence (dhāt-iI qidam) is the Logos-Persona of His Inwardness (nafs-i bāṭin-i ū) [8] such that the Beingness of that [Pre-Eternal Divine Essence] is His [Own] Logos-Persona (kaynūniyyat-i ān nafs-i dhāt-i ū). [9] For All-Eternity hath He been though an existence (vujūdī) dependent upon anything hath He never been.”
- The Báb, Sahifiy-i-’Adliyyih, Gate III; prov. transl. by Stephen Lambden
[ . . . ] approx 4 lines [ . . . ]
“[It is impossible] to fabricate any name or attribute for the Essence of God, and unto none is given any proof for, or path to, His recognition. The proof of His Essence hath always been, and will ever be, His Essence, and it is impossible for the contingent to be considered His proof.”
- The Báb, Sahifiy-i-’Adliyyih, Gate III; provisional translation by Nader Saiedi, GoH, p. 231
[ . . . ] approx. 3 lines [ . . . ]
“The advocates of the doctrine of the unity of existence [wahdat al-wujud] are joining partners with God by virtue of the testimony of the idea of existence itself. For the “unity” affirmed by them is derivative of the existence of duality; otherwise why would they deny the duality and affirm the unity? Likewise, those who advocate that the cause of the existence of the contingent beings is the Essence of God, and thus believe in some form of relation between the two, are disbelievers. For causation is dependent on the association with the effect, and relation is dependent on the existence of duality, whereas both conditions are utterly false.”
- The Báb, Sahifiy-i-’Adliyyih, Gate III; provisional translation, Saiedi GOH p. 191-192)
“Nay, rather the true God is the real Essence, while creation is contingent, and anything outside of this contingent creation is impossible to grasp ..... From time immemorial the creation hath been the creation, and conjunction with the Essence is not possible.” |بل حق واقع ذات حق است و خلق ممکن و شئى سوای خلق ممکن معقول نيست و لم یزل حق حق است و معروف شئى نيست و ال یزال خلق خلق است و اقتران با ذات ممکن نيست
- The Báb, Sahifiy-i-’Adliyyih, Gate III; provisional translation by Keven Brown, in “Selections from the Bahá’í Writings and from Shaykh Ahmad on the Seven Stages of Creation”
“Inasmuch as God, the Ancient of Days, has created humankind for the purpose of recognizing His effulgent omnipotence, and has [likewise] ordained reward and punishment as the cause of the same, from nothingness He has called into being the Primal Will - a Will that is ineffable and transcendent - for the sake of His own self. Thereafter, He created all things for the sake of [the Primal Will]. The creation of something which the letters of the Primal Will have entered into is not possible save [in accordance with] the seven stages of existence (imkán). A smaller number [of stages] would not be possible. The seven stages are the Primal Will, the Divine Purpose, Predestination, Decree, Permission, Term and Book. The first remembrance of something that is independent of the mention of its subsistence is the existence of the Primal Will. When it becomes dependent, the existence of subsistence is the Divine Purpose. The remembrance of both of these together (i.e. Primal Will and Divine Purpose) is Predestination and the manifestation of these three is the stage of Decree. In this station, it is incumbent upon all created things (kull mumkinat) to bear witness to the preexistence of God, glorified is He, the Most Exalted, because there is no beginning after the Decree. The injunctions of Permission, Term and Book after (His] behest (imdá) are firmly established but the truth of fashioning and the mystery of devising are the very existence of [all] seven [stages] in the visible and invisible worlds…”
- The Báb, Sahifiy-i-’Adliyyih, Gate III; provisional translation by Omid Ghaemmaghami in “Colours in the Writings of the Báb by Vahid Rafati, in AMNP
As an alternative to the above, instead of ‘preexistence’ we find badá [divine alteration or “non-fulfillment”], following Saiedi: “It is incumbent upon all contingent beings ... to acknowledge that the law of alteration may transpire, through the Will of God, sanctified and exalted is He. However, there is no alteration once the Decree hath been set.” - provisional translation by Nader Saiedi, GoH p. 207)
“…and that is the appearance of the Fourteen Holy Souls. Glorified is God, far above what they attribute [to Him] [cf. Q37:159] or associate [with Him]!” | “که ظهور چهارده نفس مقدس بوده باشد و سبحان الله عما یصفون یشرکون”
- The Báb, Sahifiy-i-’Adliyyih, Gate III; provisional translation, Aaron Ferguson
“Know thou, O seeker, that, in the books they have penned, the philosophers have brought forth arguments for the existence of a Fashioner, even as the mystics have adduced proofs for His unity. But these books are all refuted by the testimony of the very proofs they contain, inasmuch as the latter are all contingent, and it is impossible for the proof of the divine Essence to be contingent. Nay, rather, should anyone fix his gaze upon the Point of Truth, pierce the veils, and unravel the allusions, he would know of a certainty that to provide any argument for the existence of the Incomparable One or any proof for His unity, other than God’s own description, is a cardinal sin and a most grievous transgression. Verily, I find no proof for His existence and His unity save His own Self.”
- The Báb, Sahifiy-i-’Adliyyih, Gate III; Provisional translation by the Research Department of the Universal House of Justice)
[ . . . ] approx. 10 - 15 lines
“After the coming into existence of all beings, God revealed His own Self in the world of creation by virtue of the contingent signs. It is incumbent upon all to worship His holy Essence, alone and by Himself, as none other God is there but Him, by virtue of the description that He hath revealed in the Qur’án.”
- The Báb, Sahifiy-i-’Adliyyih, Gate III; Provisional translation by Nader Saiedi, GoH p. 252)
“Exalted is God, far beyond what the wrongdoers say!” | و تعالى الله عما یقول الظالمون علوا کبيرا
- The Báb, Sahifiy-i-’Adliyyih, Gate III; Provisional translation by Aaron JR Ferguson
“Know thou that the root principle of the recognition of the modes of the causation of divine Action consisteth of seven stages, whose acknowledgement is the binding duty of all. True recognition is not complete without the recognition of all of these stages, and the recognition of the first is not accepted save through the recognition of the last.”
- The Báb, Epistle of Justice: Root Principles (Sahifty-i Adliyyih), p. 18. Provisional translation by Nader Saiedi, Gate of the Heart, p. 231)
[ . . . ] approx. 3 lines beginning with ‘And this, in truth, is according to the detailed explanation which His Holiness Ali ibn al-Husayn,’...’
“This is the original tradition: ‘.. O Jábir! Knowest thou what is recognition? Recognition is first the affirmation of Divine Unity, second the recognition of the Meanings, third the recognition of the Gates, fourth the recognition of the Imam, fifth the recognition of the Pillars, sixth the recognition of the chiefs and seventh the recognition of the nobles ... O Jábir! Give heed unto the affirmation of Divine Unity and recognition of the Meanings. As to the affirmation of Divine Unity, it consisteth of the recognition of the Eternal Unseen God ... As to the Meanings, We are His Meanings, and His Manifestation amongst you. He hath fashioned us from the light of His Essence, and hath conferred upon Us the affairs of His servants. Thus We do, by His leave, what We will, and when We will, it is God Who hath willed …’”
- The Báb, Epistle of Justice: Root Principles (Sahifiy-i-’Adliyyih), pp. 18-19. Provisional translation by Nader Saiedi, Gate of the Heart p. 232)
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THE SEVEN DEGREES OF GNOSIS
‘Know that there are seven degrees of knowledge!’ | بدانکه اصول معرفت هفت رتبه است
First Degree [اول رتبه] - Knowledge of God [اول معرفت الله]
[ . . . ] approx. 25 lines [ . . . ]
“Verily, He [God] is cognizant of the choices of all things and creates all in accordance to their choices and rewards them according to their act of choosing and if He should create them not according to the degree of their receptivity/capacity, verily He has committed an injustice towards them. For, He hath created all for the sake of His love, and the love of His friends (awliya). Therefore, the decree of fate hath been established through His execution, so that all may receive their share. In the four mashhads (places of testimony) of Command (amr), He hath created all through His Will (irādah) and covenanted with them, so that there should not remain any excuse for a single person. In the first dharr [particle], He hath covenanted with all things regarding His [God] own Divinity, in the second dharr, He hath covenanted with all things regarding the prophethood of the messenger – upon him and his family be the peace of God – and in the third [dharr], He hath made firm the covenant regarding the guardianship (wilāyat) of the Family of God (āl Allāh) and in the fourth, he hath covenanted regarding the love of the people of wilayat [the Shi‘ah], and He hath created all things through the Will, and [created] the Will through its own self.” (provisional translation by Farshid Kazemi, “Mysteries of Alast: The Realm of Subtle Entities (‘Ālam-i dharr) and the Primordial Covenant in the Babi-Baha’i Writings”)
[ . . . ] approx. 15 lines [ . . . ]
Second Degree - Knowledge of Inner Significances [معرفت معانى]
[ . . . ] approx. 10 lines [ . . . ]
The Seven Fundamental Stations [هفت مقام اصل] of Knowledge of His Holiness [Muhammad / The Primal Point]
First Station [اول مقام] - Point of Initiation [نقطه بدئيه]
[ . . . ] approx. 10 lines [ . . . ]
Second Station [ثانى مقام] - Point of Contingency [نقطه امکانيه]
[ . . . ] approx. 6 lines [ . . . ]
Third Station [ثالث مقام ] - Point of Separation [نقطه فصليه]
[ . . . ] approx. 5 lines [ . . . ]
Fourth Station [رابع مقام] - Point of Connection [نقطه وصليه]
[ . . . ] 5 lines [ . . . ]
Fifth Station [خامس مقام] - Point of Reality [نقطه حقيه]
[ . . . ] 4 lines [ . . . ]
Sixth Station [سادس مقام] - Original Point [نقطه اصليه]
[ . . . ] 4 lines [ . . . ]
Seventh Station [سابع مقام] - Point of Being [نقطه کونيه]
[ . . . ] 12 lines [ . . . ]
Third Degree - Knowledge of the Gates [ معرفة الابواب]
“In this station it is incumbent upon those of sound mind to confess [belief] in the Vicegerency-Successorship [wasáyyat] of the Commander of the Faithful [Amīr al-Mu’minīn, e.g. Imam ‘Alí ] - Peace be upon Him! In this realm without distinction naught exists apart from His Sanctified Personage and all the aforementioned stages [maratib مراتب] in the ‘Gnosis of [inner] Meanings’ (ma’rifat ma’ani) [e.g. the Second Degree of Knowledge] in this station are obligatory, each with their respective provisions and pillars [arkan]. And it amounts to this: that in all these stations, that Sanctified Being [dhat muqaddas] who is the bearer of Absolute Wiláyah [wiláyat mutlaqa] is the Servant [‘abd] of the Apostle of God - the Blessings of God be upon Him and His family! Know thou, indeed, that the Absolute Wiláyah of that Greatest Lord [siyyid akbar] is the very Self-Soul-Essence of His Vicegerency [wasáyyat] for Muḥammad - the Blessings of God be upon Him and His Family! - and none have penetrated the depths of true understanding of His Being save God the Peerless One, and the Most Great Lord, the Apostle of God - the Blessings of God be upon Him and His family! And He [e.g. Imam ‘Alí] is the Absolute Gate of God [báb mutlaqa illahi] through whose permission alone does any word of Origination [ibda’] come into being, and except by His decree, no letter can ascend unto God. And recognition of this Holy Soul is recognition of the Apostle of God [Muḥammad] - the Blessings of God be upon Him and His progeny - nay, rather even the word “Divine Unity” [tawḥīd] and the testimony of Prophethood is but confession of the Wiláyah of that Blessed One!” - the Báb, Sahifiy-i-’Adlíyyih, Gate III, provisional translation by Aaron JR Ferguson
Fourth Degree - Knowledge of the Imam [معرفة الامام]
The eleven other Imams
Fátimah
Fifth Degree - Knowledge of the Pillars [معرفة االرکان]
Sixth Degree - Knowledge of the Nuqaba - Chiefs [ معرفة النقباء]
Seventh Degree - Knowledge of the Nujaba - Nobles [معرفة النجباء]
“They [the nobles], through the assistance bestowed upon them by the chiefs, all lead the people unto the divine grace, both in the realms of Creation and Revelation. As to their distinguishing sign, these nobles are the devoted ones who are associated with that supreme Word that is the lightest word in the realm of utterance. Nay, rather, the number of the letter Há, [Qur’án 14:24] which is the inner secret of all the letters and the mystery of Divine Unity, is the number of that ‘good word,’ which is naught but the very revelation of the letter Há’ in the realm of the letters.” (the Báb, Epistle of Justice: Root Principles (Sahifiy-i-’Adliyyih), p. 31. Provisional translation by Nader Saiedi Gate of the Heart, p. 222)
“...it is incumbent upon all the believers to deal with people with the utmost love...” (the Báb, Epistle of Justice: Root Principles (Sahifiy-i-’Adlíyyih), p. 32 and 37. Provisional translation by Mohammadhosseini, AMNP p. 20-21)
Gate IV: Concerning the Exposition of ‘the Return’ [maʻād] unto God, the Great and Almighty
في بيان المعاد الله عز وجل
“I counsel in this Book that all should be apprehensive of the Justice of God...”
“and in accordance with the command of the Qur’án ‘O ye who believe, be mindful of Allah, and speak in righteous words.’ [Q33:70], guard thy tongue, for the life of the world is as nothing to the life of the Hereafter. And on the Day of Resurrection, by the One True God who is without partner, the severest torment and the mightiest punishment...”
- the Báb, Sahifiy-i-’Adlíyyih, Gate IV, provisional translation, Aaron JR Ferguson
[ . . . ] approx. 5 or 6 lines [ . . . ]
“O questioner! Know thou that the root principle of religion is the recognition of that seven ordained in the Tradition, while the principles regarding the Day of Resurrection and Return unto God are inscribed beneath its shadow. Nay, rather, these seven stages of recognition are the truth of the seven holy heavens and the very principle of return to God in the next world.”
- the Báb, Sahifiy-i-’Adlíyyih, Gate IV, p. 34. Provisional translation by Nader Saiedi, Gate of the Heart, p. 225)
[ . . . ] approx 2 - 3 paragraphs [ . . . ]
“Nay, rather, he (Shaykh Ahmad al-Ahsá’i) affirmeth the return of all things, by virtue of an inspiration from the knowledge that hath encompassed the Book of God: heart in its own station, intellect in its own station, soul in its own station, and body, together with its three dimensions, in its own station.”
- the Báb, Sahifiy-i-’Adlíyyih, Gate IV, p. 35. Provisional translation by Nader Saiedi, Gate of the Heart, p. 235)
[ . . . ] approx. 2 - 3 paragraphs [ . . . ]
“...How great is the tolerance of the true believer in this world with the whole of mankind... the status of a true believer can be likened to the station of God who, on his own throne of bounty, shows the greatest compassion towards all the people of the world...”
- the Báb, Sahifiy-i-’Adlíyyih, Gate IV p. 32 and 37. Provisional translation by Mohammadhosseini, AMNP p. 20-21)
[ . . . ] ? [ . . . ]
“No word is revealed in the Book of God, in terms of the simplicity of its letters, that is lighter than the word Báb. This is a guiding evidence of the inner secret of this Cause.”
- the Báb, Epistle of Justice: Root Principles (Sahifiy-i-’Adlíyyih), p. 38. Provisional translation by Nader Saiedi)
[ . . . ] approx. 9 lines [ . . . ]
“Conduct yourselves with your women in the most loving manner. Believing women are like the leaves of the heavenly camphor tree. Do not mistreat (mayázár) them even for a blink of an eye, because were you to do so, you shall be veiled from the command of God for that very blink of an eye”
- the Báb, Sahifiy-i-’Adlíyyih, Gate IV, provisional translation by Armin Eschraghi in “Undermining the Foundations of Orthodoxy: Some Notes on the Báb’s Sharia (Sacred Law)”, A Most Noble Pattern p. 232
[ . . . ] approx. 5 lines [ . . . ]
Gate V: The Du'ā al-Ikhlās [Supplication of Sincerity] unto God, Powerful and Glorious is He! | في دعاء الاخلاص الله عز وجل
“In the Name of God, the Exalted One, the Most Mighty One!” | بسم الله العلي العظيم
“All Praise be unto God, the One who hath originated the heavens and the earth by His Command!”
— the Báb, SA Gate V, provisional translation by Aaron JR Ferguson
[ . . . ] approx. 60 lines, comprising a single supplication with a series of testimonies: ‘I bear witness...’
[ . . . ]
“O God! Peace be upon Muhammad and upon His Family! And verily I say, by Thy Wisdom concerning that which thou hast sent down in the Qurʾān for the remembrance of the people of Paradise, that ‘Praise belongeth unto God, the Lord of all the worlds!’”
— the Báb, SA, Gate V, provisional translation by Aaron JR Ferguson