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Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: John Walbridge, Tablet of the Temple (Suratu'l-Haykal), bahai-library.com.
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Tablet of the Temple (Suratu'l-Haykal)
John Walbridge
1999
Major
Arabic tablet of Bahá'u'lláh containing a mystical interpretation of the body
(haykal) of the Manifestation of God
1. Title. Súrah, the term used for chapters of the Qur'án, is used for many
of Bahá'u'lláh's Arabic writings, especially those written in the style of the
Qur'án. Haykal is a loan word in Arabic. Its Hebrew cognate hk}l means
"temple," particularly the Jerusalem temple. In Arabic, in addition to
meaning a Jewish or Christian temple, it meant the body or form of something,
particularly the human body, or something large. In the Báb's usage, a haykal
is a talisman, particularly one in the form of a five-pointed star, which in
many traditions represents the human body. In the Súratu'l- Haykal, the
primary sense of haykal is the human body, particularly the body of the
manifestation of God, but the meaning "temple" is also present.
2. Circumstances of composition. Another tablet of Bahá'u'lláh states that
the Súratu'l-Haykal was first written in Edirne but was revised in `Akká,
probably in 1869 (UHJ memo). Thus it contains no obvious allusions to
Bahá'u'lláh's exile to `Akká. The numerous passages criticizing the Azalí
Bábís confirm its dating to the late Edirne or early `Akká periods. The
existence of two editions probably explain the numerous variations between the
two published texts. It was not written for a particular individual; when
asked about the matter Bahá'u'lláh said that he himself was both the addresser
and addressee (Asráru'l-Athár, 5:277).
It was one of the earliest works of Bahá'u'lláh to be translated into English.
However, the translation was poor and its recondite mystical symbolism was
difficult for Western Bahá'ís to comprehend. The translation went out of
circulation and the tablet is today little known to Western Bahá'ís apart from
some passages translated by Bahá'u'lláh.
3. Content. The Súratu'l-Haykal begins with an invocation and a prayer in
which Bahá'u'lláh praises God as the author of revelation and thanks him for
the afflication he has undergone for his sake. He describes how in his
greatest afflication, the Maiden (húríyih) appeared to him calling joyfully,
"This is the Beloved of the worlds, but you do not know him." She then addresses the Bábís who had not
accepted Bahá'u'lláh, warning them that God would raise up another people in
their place if they did not aid Bahá'u'lláh. The Bábís, she says, are the
blindest of people, since they deny the like of that by which they prove the
truth of their own religion--presumably a reference to Bahá'u'lláh's divinely
inspired writings. She calls on "this temple" to arise since all contingent
beings are resurrected by him. She addresses the eye, the ear, and the tongue
of Bahá'u'lláh, calling on his eye, for example, to look only at the beauty of
God, not at the heavens or the earth.
Bahá'u'lláh replies to the maiden, telling her how Azal, the brother whom he
had raised, had tried to kill him and and tells her that when this became
known, Azal had written to the Bábís saying that Bahá'u'lláh had tried to kill
him. (The context suggests that Bahá'u'lláh's discovery of this was the
occasion of writing this table, but it is not certain.)
Bahá'u'lláh now moves to the central theme of the tablet, the exposition of
the metaphysical significance of the haykal. The four Arabic letters of the
word are each associated with an attribute of God whose Arabic name contains
that letter and with an aspect of God's relation with the universe:
háV: huwíyih (essence): God's will
yá: qadír (power, which is spelled QDYR in Arabic): God's sovereignty
káf: karam (generosity): God's bounteousness
lám: fadl (grace): God's grace
Elsewhere in the tablet he meditates on the
spiritual significance of various parts of the body of the manifestation: the
hem of his robe, which purifies by its touch; the foot, created from the steel
of might to be steadfast in the path of God; his breast, which reflects the
lights of God upon all things; and the heart, the repository of all knowledge
and from which new and wondrous sciences will come forth. Bahá'u'lláh is told
that his temple has been made the fountainhead of each of God's names and
attributes. He has thus been given the power to recreate all things, bringing
forth suns from motes of dust. He is called the "Self of God," for the saying
"there is not God but I" applies to Bahá'u'lláh.
The tablet returns often to the theme of the disbelief of the Bábís,
criticizing Bábí leaders for priding themselves on such titles as "mirror" and
"letter," though it is Bahá'u'lláh who is the creator of the letters and
mirrors. God's acceptance of their pious deeds is, he warns, dependent on
their belief. He warns that their unbelief will lead the mass of believers
astray. He criticizes those who accepted the new faith but came to him with
questions about the Shí`ite imáms and bábs, in the end losing their faith.
These, he warns, are like the Jewish leaders with Jesus. Finally, he insists
that it was he who was prophesied by the Báb in his writings. He calls
himself the Primal Point, a title of the Báb, thus identifying himself with
the Báb.
The Súratu'l-Haykal defies easy summary, for it is a dense tapestry of
mystical imagery drawn from esoteric Shí`ism, the Qur'án, the writings of the
Báb, and even the Bible.
4. Relation to other texts. At Bahá'u'lláh's orders, the Súratu'l- Haykal was
written as one point of a five-pointed star, with the tablets to the kings
forming the other points. To judge by the first publication of this tablet,
these other tables were those addressed to the Pope, Napoleon III, the Czar of
Russia, Queen Victoria, and the Sháh of Iran. Of this combined tablet he
says, "Thus have We built the Temple with the hands of power and might, could
ye but know it. This is the Temple promised unto you in the Book. . . " (PDC
47), evidently an allusion to Rev. 21:22P23, which in earlier Arabic
translations of the Bible evidently said, "the glory of God [Bahá'u'lláhh] is
its light," a passage quotes by Bahá'u'lláh elsewhere. In addition to the
Bible there is the famous tradition of Kumayl, a well-known mystical tradition
of Shí`ism, which identifies one of the five stages of reality as "a light
that shines from the morn of eternity and illumines the temples of unity
(hayákilu't-tawhíd). Shí`ite commentators identify the "temples of unity" as
the prophets and imáms. Elsewhere the Imám Hyusayn is called "the temple of
revelation" (haykalu'l-wahy wa't-tanzíl; `Abbás Qummí, Muntahá'l-Amal,
Tehran, 1371/1951, p. 286).
5. Editions and translations. The text has been published at least three
times: AQA 1:2P49; Kitáb-i-Mubín, Tehran, 120 B.E./1963, pp. 2P 38; and AQA
4:268P300. There was an early English translation, too . Short
quotations are translated by Shoghi Effendi in PDC (1961), pp. 47-48, WOB
(1955), pp. 109P10, 138P39, 169.
Bibliography.
Revelation of Bahá'u'lláh vol. 3
Ganj-i-Sháygán.
Research Department,
Bahá'í World Center, "Questions about the Súratu'l- Haykal," unpublished memo,
5 September 1993.
Khazeh Fananapazir, personal communication.
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──────────────────────────────────────────────────────────────────────
Tablet of the Temple (Suratu'l-Haykal)
John Walbridge
1999
Major
Arabic tablet of Bahá'u'lláh containing a mystical interpretation of the body
(haykal) of the Manifestation of God
1. Title. Súrah, the term used for chapters of the Qur'án, is used for many
of Bahá'u'lláh's Arabic writings, especially those written in the style of the
Qur'án. Haykal is a loan word in Arabic. Its Hebrew cognate hk}l means
"temple," particularly the Jerusalem temple. In Arabic, in addition to
meaning a Jewish or Christian temple, it meant the body or form of something,
particularly the human body, or something large. In the Báb's usage, a haykal
is a talisman, particularly one in the form of a five-pointed star, which in
many traditions represents the human body. In the Súratu'l- Haykal, the
primary sense of haykal is the human body, particularly the body of the
manifestation of God, but the meaning "temple" is also present.
2. Circumstances of composition. Another tablet of Bahá'u'lláh states that
the Súratu'l-Haykal was first written in Edirne but was revised in `Akká,
probably in 1869 (UHJ memo). Thus it contains no obvious allusions to
Bahá'u'lláh's exile to `Akká. The numerous passages criticizing the Azalí
Bábís confirm its dating to the late Edirne or early `Akká periods. The
existence of two editions probably explain the numerous variations between the
two published texts. It was not written for a particular individual; when
asked about the matter Bahá'u'lláh said that he himself was both the addresser
and addressee (Asráru'l-Athár, 5:277).
It was one of the earliest works of Bahá'u'lláh to be translated into English.
However, the translation was poor and its recondite mystical symbolism was
difficult for Western Bahá'ís to comprehend. The translation went out of
circulation and the tablet is today little known to Western Bahá'ís apart from
some passages translated by Bahá'u'lláh.
3. Content. The Súratu'l-Haykal begins with an invocation and a prayer in
which Bahá'u'lláh praises God as the author of revelation and thanks him for
the afflication he has undergone for his sake. He describes how in his
greatest afflication, the Maiden (húríyih) appeared to him calling joyfully,
"This is the Beloved of the worlds, but you do not know him." She then addresses the Bábís who had not
accepted Bahá'u'lláh, warning them that God would raise up another people in
their place if they did not aid Bahá'u'lláh. The Bábís, she says, are the
blindest of people, since they deny the like of that by which they prove the
truth of their own religion--presumably a reference to Bahá'u'lláh's divinely
inspired writings. She calls on "this temple" to arise since all contingent
beings are resurrected by him. She addresses the eye, the ear, and the tongue
of Bahá'u'lláh, calling on his eye, for example, to look only at the beauty of
God, not at the heavens or the earth.
Bahá'u'lláh replies to the maiden, telling her how Azal, the brother whom he
had raised, had tried to kill him and and tells her that when this became
known, Azal had written to the Bábís saying that Bahá'u'lláh had tried to kill
him. (The context suggests that Bahá'u'lláh's discovery of this was the
occasion of writing this table, but it is not certain.)
Bahá'u'lláh now moves to the central theme of the tablet, the exposition of
the metaphysical significance of the haykal. The four Arabic letters of the
word are each associated with an attribute of God whose Arabic name contains
that letter and with an aspect of God's relation with the universe:
háV: huwíyih (essence): God's will
yá: qadír (power, which is spelled QDYR in Arabic): God's sovereignty
káf: karam (generosity): God's bounteousness
lám: fadl (grace): God's grace
Elsewhere in the tablet he meditates on the
spiritual significance of various parts of the body of the manifestation: the
hem of his robe, which purifies by its touch; the foot, created from the steel
of might to be steadfast in the path of God; his breast, which reflects the
lights of God upon all things; and the heart, the repository of all knowledge
and from which new and wondrous sciences will come forth. Bahá'u'lláh is told
that his temple has been made the fountainhead of each of God's names and
attributes. He has thus been given the power to recreate all things, bringing
forth suns from motes of dust. He is called the "Self of God," for the saying
"there is not God but I" applies to Bahá'u'lláh.
The tablet returns often to the theme of the disbelief of the Bábís,
criticizing Bábí leaders for priding themselves on such titles as "mirror" and
"letter," though it is Bahá'u'lláh who is the creator of the letters and
mirrors. God's acceptance of their pious deeds is, he warns, dependent on
their belief. He warns that their unbelief will lead the mass of believers
astray. He criticizes those who accepted the new faith but came to him with
questions about the Shí`ite imáms and bábs, in the end losing their faith.
These, he warns, are like the Jewish leaders with Jesus. Finally, he insists
that it was he who was prophesied by the Báb in his writings. He calls
himself the Primal Point, a title of the Báb, thus identifying himself with
the Báb.
The Súratu'l-Haykal defies easy summary, for it is a dense tapestry of
mystical imagery drawn from esoteric Shí`ism, the Qur'án, the writings of the
Báb, and even the Bible.
4. Relation to other texts. At Bahá'u'lláh's orders, the Súratu'l- Haykal was
written as one point of a five-pointed star, with the tablets to the kings
forming the other points. To judge by the first publication of this tablet,
these other tables were those addressed to the Pope, Napoleon III, the Czar of
Russia, Queen Victoria, and the Sháh of Iran. Of this combined tablet he
says, "Thus have We built the Temple with the hands of power and might, could
ye but know it. This is the Temple promised unto you in the Book. . . " (PDC
47), evidently an allusion to Rev. 21:22P23, which in earlier Arabic
translations of the Bible evidently said, "the glory of God [Bahá'u'lláhh] is
its light," a passage quotes by Bahá'u'lláh elsewhere. In addition to the
Bible there is the famous tradition of Kumayl, a well-known mystical tradition
of Shí`ism, which identifies one of the five stages of reality as "a light
that shines from the morn of eternity and illumines the temples of unity
(hayákilu't-tawhíd). Shí`ite commentators identify the "temples of unity" as
the prophets and imáms. Elsewhere the Imám Hyusayn is called "the temple of
revelation" (haykalu'l-wahy wa't-tanzíl; `Abbás Qummí, Muntahá'l-Amal,
Tehran, 1371/1951, p. 286).
5. Editions and translations. The text has been published at least three
times: AQA 1:2P49; Kitáb-i-Mubín, Tehran, 120 B.E./1963, pp. 2P 38; and AQA
4:268P300. There was an early English translation, too . Short
quotations are translated by Shoghi Effendi in PDC (1961), pp. 47-48, WOB
(1955), pp. 109P10, 138P39, 169.
Bibliography.
Revelation of Bahá'u'lláh vol. 3
Ganj-i-Sháygán.
Research Department,
Bahá'í World Center, "Questions about the Súratu'l- Haykal," unpublished memo,
5 September 1993.
Khazeh Fananapazir, personal communication.
METADATA
Views13755 views since posted 2003-10-02; last edit 2022-02-17 17:00 UTC;
previous at archive.org.../walbridge_encyclopedia_tablet_temple;
URLs changed in 2010, see archive.org.../bahai-library.org
Language
English
Permission
author
Share
Shortlink: bahai-library.com/436
Citation: ris/436
select Collection:
Archives
Articles
Articles-unpublished
Audio
Bibliographies
BIC
Biographies
Books
Chronologies
Compilations
Compilations-NSA
Compilations-personal
Documents
East-asia
Encyclopedia
Essays
Etc
Excerpts
Fiction
Glossaries
Guardian
Histories
Introductory
Letters
Maps
Music
Newspapers
NSA-documents
NSA-letters
Personal
Pilgrims
Poetry
Presentations
Resources
Reviews
Scripts
Software
Statistics
Study
Talks
Theses
Transcripts
Translations
UHJ-documents
UHJ-letters
Video
Visual
Writings
home
sitemap
series
chronology
search:
author
title
date
tags
adv. search
languages
inventory
bibliography
abbreviations
links
about
contact
RSS
new
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