# Tablet of Unity

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-18 — 1 clipping.*

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Bahá'u'lláh, Tablet of Unity, bahai-library.com.
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> 
> Tablet of Unity
> 
> Bahá'u'lláh
> 
> Moojan Momen, translator
> published in Lights of Irfán2, pp. 93-98, of 151 pages total
> 
> Wilmette, IL: Irfan Colloquia, 2001
> original title
> 
> Lawh-i-Ittihad
> 
> Download: lights2_momen_unity.pdf.
> 
> earlier draft of article
> 
> Introduction
> 
> The Tablet of Unity is a tablet of Bahá'u'lláh dealing with the subject of unity and describing
> various types of unity that may be attained.
> 
> It is usually considered that this tablet belongs to the Akka period.(1) The tablet is stated to
> have been addressed to Sayyid Asadu'llah of Rasht, the fourth of five brothers known as
> Sadat-i Khams. If this attribution is correct, and it seems to be well supported in that it is
> given in several sources,(2) this would place the tablet firmly in the Akka period since the five
> brothers were only converted by `Ali Ashraf Lahijani, known as `Andalib, in Rasht in about
> 1296 (c. 1879).(3)
> 
> At first, it may appear confusing that there are several addresses to the "people of the Bayan"
> where one would expect, in a tablet of the Akka period, the "people of Baha" to be addressed.
> It must be remembered, however, that Sayyid Asadu'llah of Rasht was particularly affected by
> Azali activities in Qazvin. Samandar has described in his narrative how, shortly after his
> conversion, Sayyid Asadu'llah moved to Qazvin. Here, the Azalis discovered that he was a
> Bahá'í and attempted to shake his faith. One of them sent his son to be a servant in Sayyid
> Asadu'llah's house and thus obtained an entrance to the house. They then began to speak to
> Sayyid Asadu'llah until they had caused severe doubts to arise in his mind. Samandar became
> aware of the situation and asked to be present on an occasion when the Azalis were at Sayyid
> Asadu'llah's house. Samandar then proceeded to answer them point by point from the text of
> the Bayan. As a consequence, Sayyid Asadu'llah's faith was restored.(4)
> 
> The five brothers were merchants and had obtained Russian protection. When Sayyid
> Asadu'llah returned to Rasht, he was able, together with one of his brothers, to negotiate a
> contract with the holder of the Imperial concession for the surfaced road between Anzali and
> Tehran for the provision of traveller's services along the route - rest-houses, food,
> accommodation, etc. As a result of this he became very rich.(5)
> 
> In this tablet, Bahá'u'lláh deals with 6 types of unity. The word used for type is rutbah in
> some places and maqam in others.
> 
> A. Unity of Religion. Bahá'u'lláh says that when the believers are united, this leads to the
> victory of the cause of God. Furthermore, he asserts that if all of the people in a country are
> united in religion, the government of that country need interfere very little in the social affairs
> of that country.
> 
> B. Unity of Words. Bahá'u'lláh appears to require that the Bahá'ís be united
> in their public position. In other words that they should be one in the message
> that they give. He states that what is said should be with wisdom and gives the
> example that he also uses in the Lawh-i Maqsud of giving milk to babes. But ultimately,
> Bahá'u'lláh asserts that in this dispensation, it is deeds rather than words that
> will bring triumph to the Cause of God
> 
> C. Unity of Ritual Acts. Although it is tempting and possible to translate this as oneness of
> deeds or actions, it would appear, from the examples that he gives, that Bahá'u'lláh has the
> specific meaning of ritual acts in mind when he writes of ittihad-i a`mal. He states that in
> Islam, different ways of doing the rituals, such as the obligatory prayer, have led to
> differences arising among the believers and ultimately to disunity.
> 
> D. Unity of Rank or Station. By this Bahá'u'lláh means that the Bahá'ís should regard
> themselves as all equal in rank. He states that it is the fact that some have regarded
> themselves superior to others that has led to the weakening and downfall of other religion. In
> particular, he condemns the religious leaders.
> 
> E. Unity of Wealth and
> 
> F. Unity of Souls. Bahá'u'lláh considers these two unities together. He says that the mere
> sharing of what one has is not sufficient, one should prefer others over oneself. This is the
> way towards that unity of souls which is the ultimate aim. A situation which Bahá'u'lláh
> characterises as being one where "all should gather around and cling to the Love of God and
> the Word of God."
> 
> Issues Raised
> 
> A number of important issues are raised by this tablet, issues that are foundational to the
> Bahá'í Faith. It is of interest to see the way that the themes initiated by Bahá'u'lláh in this
> tablet were later developed by `Abdu'l-Bahá and Shoghi Effendi.
> 
> 1. Unity as a value. The first issue raised is the question of the value assigned to unity. One of
> the distinctive features of the Bahá'í religion is the fact that a higher value is placed on unity
> than on other values and principles that have had great importance in religious and secular
> history. When one is wanting to make decisions and seeking guidance in the scriptures of a
> religion, either as an individual or as a community, one frequently finds oneself in a situation
> where one value leads one to contemplate one course of action, while a different value leads
> one to propose a different course of action. In such situations, it is necessary to set one's
> values in a hierarchy.
> 
> In this tablet, Bahá'u'lláh gives an evaluation of unity as a higher value than the freedom to
> speak one's mind and put forth one's view. This latter freedom is accorded the very highest
> position in the hierarchy of values of the Western liberal Tradition. Thus in this tablet
> Bahá'u'lláh sets himself decisively apart from that Tradition. There are passages in the
> authoritative Bahá'í texts that assert the right of the individual to express his or her views,
> passages summarised by Shoghi Effendi thus:
> 
> Let us also remember that at the very root of the Cause lies the principle of the undoubted
> right of the individual to self-expression, his freedom to declare his conscience and set forth
> his views. (Shoghi Effendi, Bahá'í Administration, pp. 63-4)
> 
> In this tablet, however, Bahá'u'lláh appears to be saying that this right of the individual is a
> secondary right and should be subservient to the higher principle of the need to maintain unity
> in the community. In other words that one is free to express one's view as long as it is in a
> situation and under circumstances where the exercise of that right does not threaten the unity
> of the community. Otherwise one must exercise prudence (hikmat).(6)
> 
> We see this clearly set forth in this tablet but also in other tablets of Bahá'u'lláh. It is followed
> up by `Abdu'l-Bahá when he speaks of the fact that "If they agree upon a subject, even though
> it be wrong, it is better than to disagree and be in the right, for this difference will produce the
> demolition of the divine foundation." (`Abdu'l-Bahá, Bahá'í World Faith, pp. 411-412). From
> this principle in the writings of Bahá'u'lláh, from this idea of the need for unity in speech, we
> can also discern the roots of `Abdu'l-Bahá's ruling that all Bahá'í writings should be subject to
> review as a temporary measure - this being again a matter of ensuring unity of speech in the
> community.
> 
> 2. Station, Rank and Leadership of the Community. The second issue that is raised in this
> tablet is that of station and rank. In this tablet, perhaps more clearly than any other tablet,
> Bahá'u'lláh emphasises two interrelated teachings, that are very distinctive to his religion. The
> first is the prohibition on any religious professionals in the Bahá'í Faith. The second is
> absence of any ranking or stations in the Bahá'í community. In this tablet Bahá'u'lláh
> emphasises that every Bahá'í is to be regarded as being of equal rank to every other Bahá'í.
> More importantly, Bahá'u'lláh urges the individual Bahá'í not to consider himself or herself
> superior in any way to fellow-believers. No-one should consider themselves to be "more
> learned, more favoured, more accomplished, more righteous or more exalted" than any other
> Bahá'í.
> 
> An extension of this teaching of the equality of rank of every Bahá'í is the prohibition that
> Bahá'u'lláh makes more clearly in other writings on any form of priesthood, monasticism, or
> other forms of religious leadership. Rank and station inevitably lead to pride and arrogance,
> and this pride blinds one to the truth. Hence it is that the ulama of Iran have persecuted the
> followers of the religion of God. Shoghi Effendi develops this theme when he writes that
> those who are elected to administer the affairs of the Bahá'í community should:
> 
> They should never be led to suppose that they are the central ornaments of the body of the
> Cause, intrinsically superior to others in capacity or merit, and sole promoters of its teachings
> and principles. They should approach their task with extreme humility, and endeavor by their
> open-mindedness, their high sense of justice and duty, their candor, their modesty, their entire
> devotion to the welfare and interests of the friends, the Cause, and humanity, to win not only
> the confidence and the genuine support and respect of those whom they should serve, but also
> their esteem and real affection. (Shoghi Effendi, Bahá'í Administration, p. 64)
> 
> 3. The Covenant. The third issue that is touched upon tangentially in this tablet is that of the
> Covenant. Although the tablet does not refer directly to the issue of the Covenant, we can see
> how Bahá'u'lláh's concern for unity would raise the question of what was to be the focal point
> of unity and loyalty in the new religion. Christianity was based around intellectual loyalty to
> theological and doctrinal formulations which were summarised in creeds. Islam was based
> around a more practical loyalty focussed on a way of life formulated around the Shari`ah.
> What was to be the basis of the unity of Bahá'u'lláh's religion?
> 
> There is also the matter of the third type of unity that Bahá'u'lláh mentions - unity of ritual
> acts. If such a unity is to be achieved and yet the Bahá'í community is not to have the
> equivalent of priests or mujtahids that can rule on such matters, then the question of religious
> authority needs to be settled.
> 
> These questions were answered by Bahá'u'lláh through the establishment of the Covenant
> appointing `Abdu'l-Bahá as the focal point towards which all Bahá'ís should turn. Bahá'u'lláh
> saw this as the way of achieving the last unity that he described in this tablet - the unity of
> souls.
> 
> Text used: Ad`iyyah Hadrat-i Mahbub (original edition: Faraju'llah al-Kurdi, Egypt, 76
> B.E./1920; reprint Germany 1980), pp. 388-406
> 
> Text also to be found in Mihrabkhani, Khandan Sadat-i Khams, pp. 89-93 (calligraphy of
> Amanu'llah Muqin)
> 
> Translation
> 
> The Tablet of Unity (Lawh-i Ittihad)
> 
> He is God! Exalted be He in Wisdom and Exposition!
> 
> A letter has been received by this Wronged One from one of the Sayyids(7) who have turned
> towards God, have listened and responded to their Lord, the Compassionate, the All-Bountiful. All [of them] have been remembered in the presence of this Resplendent Beauty
> and I ask God (Haqq) to confirm [them] all in that which will cause them to be remembered
> for ever.
> 
> Thou hast asked about unity (ittihad). The first kind of unity is unity in religion. This unity
> has always been the cause of the victory of the Faith of God in every age and century.
> Togetherness is the mystic sword of God. [p. 389]
> 
> For example, should a government see that most of the people of the country have rent
> asunder the veils and are turning towards the horizon of Divine revelation, it should remain
> silent and should listen to what is said.(8) Each person who is attentive attains to the
> knowledge of God, except those who are utterly distant from the Mercy of God. They indeed
> are fully deserving of anger and vehement opposition. Such persons are, in any case,
> forbidden and barred.
> 
> And another kind of unity is unity in speech. And this is very necessary. For example,
> consider that if two of the chosen ones [p. 390] of God should come to a town and should
> speak about the same matter and disagree, this would be the cause of disunity. It would cause
> them and those around them to be deprived and debarred from the bounties of unity which
> have been revealed by the Pen of the Lord of Being. That which aids the One True God has
> always been and is words (bayan), but in this most mighty dispensation, deeds and a goodly
> character are the hosts of the one True God and are responsible for the triumph of the Cause.
> If words are used to a due extent, they can be Divine mercy, but if they exceeds that, they
> become the cause of devastation. In our tablets, we have exhorted all with words within
> which is concealed the effect of [p. 391] milk, such that it may educate the children of the
> world and cause them to reach maturity. Words, in every station, have an evident state and a
> clear effect, and there emanates from them the fragrance of either good or evil.
> 
> And in another respect unity in [ritual] acts in intended. For any difference in these is the
> cause of disunity. When this wronged one was being exiled from Zawra (Baghdad) to Edirne,
> we entered a mosque, on the way, where we saw different forms of the obligatory prayer
> being performed. Although all were agreed on the words of the prayer, yet each was different
> from the other for some reason. If the people of the Qur'an [p. 392] had truly acted in
> accordance with what was revealed in the Qur'an, then everyone on earth would have attained
> to the honour of becoming a believer. But differences in [ritual] acts resulted in differences in
> the cause, and this weakened the Cause. One group prays with hands closed and another with
> hands open; one group gives greetings while saying the shahadah, while another says "as-salam". And besides this, one group dances and says this is remembrance of God. We take
> refuge in God! God is sanctified and detached from any such remembrance.
> 
> The Holy Law (Shari`ah) of the Messenger of God may be likened to an ocean [p. 393] from
> which innumerable gulfs branch out. And this is the cause of the weakness of the Shari`ah of
> God among the peoples. Until now no-one, not kings nor subjects nor the indigent have
> understood the reason for this, nor have they appreciated how to regain that power that has
> vanished and the learning that has fallen away. Thus one gulf is Shi`a, one gulf is Sunni, one
> Shaykhi, another Shah Ni`matullahi, one Naqshbandi, another Malamati, one Jalali, another
> Rifa`i, and yet another Kharabati. Thus are multiplied the innumerable pathways [p. 394] to
> hell. Thus do the stones weep and the Pen of the All-High laments. Seest thou what has
> befallen a Shari`ah whose light illumined the world and whose fire, that is to say the fire of its
> love, was the guide of its peoples. Well is it with those who ponder upon these matters and
> investigate then and are fair in their judgement. Thus did this difference in rituals become the
> cause of the shaking of the foundations of the Cause of God.
> 
> O people of the Bayan! Listen to the call of this Wronged One. Do not afflict yourselves with
> the like of what has happened to previous religions. Verily doth He reveal the evidence and
> make clear the straight path. Beware of disputing about what has been revealed from the
> heaven of the Will of Thy Lord, the All-Powerful, [p. 395] the Almighty.
> 
> By the Eternal God! If a single person could be seen who spoke the truth or an upright person
> could be found, this servant would not have spoken a word - in other words the One True
> God would not have delivered him over to this people, that is to say the people of the Bayan.
> Let those possessed of insight take warning!
> 
> Purify and sanctify your hearts and your inner beings with the living waters that flow forth
> from the pen of the All-Merciful. And busy yourselves with assisting the Cause with the hosts
> of good deeds, a pleasing character, and holy words. Such is the advice of the One True God,
> exalted be His Majesty, which hath flowed forth from Pen of the All-High and been revealed
> in tablets.
> 
> [p. 396] Another type is the unity of rank or station. This results in the rising up of the Cause
> and its elevation among the peoples. But if ranking and preference of one over another comes
> into its midst, the world falls into ruin and desolation may be witnessed. Those souls who
> have drunk from the sea of the utterance of the All-Merciful and are turning towards the All-High Horizon should see themselves as being of one rank and one station. Should this
> injunction be firmly established and be realised through the power and might of God, the
> world would be seen as the Abha paradise. Verily human beings are exalted, as can be found
> in every Divine scripture; but to consider oneself as more learned, more favoured, [p. 397]
> more accomplished, more righteous or more exalted is a mighty error and sin. Well is it with
> those souls who are adorned with the ornament of this unity and are accepted before God.
> Look at the `ulama of Iran. If they had not considered themselves the most exalted and most
> accomplished of all beings, they would not have caused those wretched followers of theirs to
> curse and blaspheme against the Desire of the Worlds. All humanity is dismayed, nay the
> entire world is bewildered, at these false and neglectful souls. The fire of pride and vainglory
> has burnt them all, but they are not aware of it and do not understand. They have not drunk a
> drop of the ocean of knowledge and understanding. Woe unto them [p. 398] and unto what
> their tongues have uttered and unto what their hands have wrought on the day of retribution
> and on this day when the people have arisen for the Lord of the Worlds.
> 
> If the Pen of the All-High were to wish to describe the types of unity in every way and in
> every affair completely, it would be occupied for years. Another example is the unity of souls
> and of wealth and with this example we will end our discourse on unity as a command from
> us, and We are the All-Powerful, the Unconstrained. This unity is a unity which is the source
> of joy, happiness and delight, were they to know and understand. Let the neglectful clerics [p.
> 399] not ask: "To whom does this apply?" It applies to all.
> 
> From this unity beneficence arises. And this beneficence has been and is beloved in all of the
> holy books of the past and future. This beneficence is in terms of wealth, not anything either
> more or less than this. "And they prefer [others] over themselves, even though poverty
> become their lot. And they who are saved from the avarice of their own souls, verily, those
> are the ones who have attained [unto Thee]. (cf Qur'an 59:9)"(9)
> 
> This station goes beyond just equality. Equality is where a human being does not debar his
> fellow creatures from that which the One True God, exalted be His Glory, hast graciously
> given him. He himself doth live at ease [p. 400] and he doth cause those like himself to live at
> ease. Such a station is indeed well loved since all will thus partake of ease and receive their
> share of the ocean of grace. But those that prefer others over themselves have a station that, in
> truth, is above this station, as has already been mentioned and what the All-Merciful has
> revealed in the Qur'an is proof and evidence of this.
> 
> O people of God! The most exalted Pen doth weep unto itself over what hath occurred in this
> contingent world. Matters have reached such a pass that a stagnant pool claims to be the
> ocean and a lizard doth claim to be an eagle.(10) What hath occurred? What smoke hath
> encompassed the world? [p. 401] Hath not the fragrance of this revelation been diffused and
> distinguished itself from aught else? Can not the straight path be discerned from the pathways
> of evil? No! By my life! The truth with all of its attributes and actions is and always has been
> distinguishable from aught else and those who are possessed of insight have not and will not
> be mistaken over this.
> 
> The meaning of the unity of souls is that all should gather around and cling to the Love of
> God and the Word of God. Anyone possessed of wisdom and insight will affirm the truth of
> that which hath flowed forth from the most exalted Pen.
> 
> These unities that We have mentioned are each an army among the hosts of God, [p.402] a
> part of the party of God, and a command that is part of the Decree of God. The unity of souls,
> from the beginning of creation until now, hath been and shall be that which doth assist and
> bring victory to the Truth - that is to say that unity that is established according to the Decree
> of God and His Law. In this station, unity does not exceed this degree.
> 
> Therefore, take heed, O people of insight! The most exalted Pen, at this moment, doth exhort
> Its chosen ones, one and all, to unity and harmony that, through this, may be manifested the
> Decree of God, the Help-in-Peril, the Self-Subsisting. Similarly with wisdom; some of the
> friends of God have not observed wisdom and have [p. 403] neglected its importance. In
> some lands they have become the cause of upheaval. Listen to the call of this Wronged One
> and act according to what has been revealed in the tablets. For as long as thou hast not found
> a listener, do not open thy mouth. And if thou dost not see a good and blessed soil, do not
> deposited the seed of wisdom. The word of God should only be cast when the ear and the
> insight is ready to receive it and similarly the soil [of the heart]. Some have, at times, spoken
> words that damage the root of the tree.
> 
> Say: O people! Follow God and do not be of those who do evil. [p. 404] Fear God and do not
> be of those who are ignorant! Barren ground is not suitable for growing vegetation and the ear
> of infidelity is not worthy of hearing word of the Unity of God.
> 
> O People of God! From the most exalted Pen hath flowed forth that which is the cause of the
> life of the world. Everyone must meditate upon God and in particular upon the Unity of God.
> Let it not be that, like unto the peoples before you who spoke the words but remained bereft
> of their meaning, being worshippers of names and devotees of idols. Despite this, they
> accounted themselves as being among the upholders of the Unity of God and among the
> people of certitude. The One True God hath decreed that what was hidden [p. 405] of the
> actions and rewards of these people on the day of return should be revealed; that their
> elevation, their rank, their station and the extent of their belief in the Oneness of God should
> all become clear and manifest to the people of the world.
> 
> O my name! Convey to the friends of God the greetings of this Wronged One and counsel
> them according to what God hath exhorted in scriptures and tablets. Well is it with those who
> have emigrated in the path of God until they entered this most might Prison. They have
> accepted all for the sake of God and have turned themselves toward God. Their reward is with
> Him who hath formed them and created them, hath provided for them, assisted them, taught
> them and hath caused them to speak forth in mention and praise of Him. Verily, He [p. 406]
> hast power over all things. May the glory shining forth from the Horizon of the heaven of My
> Mercy be upon them whom God hath enabled to act in accordance with that which hath been
> revealed in His firm and unshakable Book.
> 
> Praise be to God, the Lord of the Worlds! We ask Him, exalted be He, at the end of this
> tablet, to confirm them, assist them and reinforce them with the hosts of the Unseen and of
> the seen and to give them victory in His Cause. Verily, He is Powerful to do what He willeth
> and in His grasp are the reins of all things. There is none other God but He, the One, the
> Mighty, the All-Informed.
> 
> Notes
> 
> 1. Taherzadeh, Revelation of Bahá'u'lláh, vol. 4, p. 191
> 
> 2. Taherzadeh, Revelation of Bahá'u'lláh, vol. 4, p. 191. Mazandarani, Zuhur al-Haqq, vol. 6,
> p. 941
> 
> 3. Ruhu'llah Mihrabkhani, Khandan Sadat-i Khams (Germany: `Asr-i Jadid, 1994) p. 13
> 
> 4. Samandar, Tarikh Samandar (Tehran, 131 B.E./1974), pp. 250-51
> 
> 5. Mazandarani, Zuhur al-Haqq, vol. 6, p. 940-41. Mihrabkhani, Khandan Sadat-i Khams, p.
> 43-7
> 
> 6. This matter is expounded on at greater length is several other tablets, including the Lawh-i
> Hikmat, see Tablets of Bahá'u'lláh, p. 143
> 
> 7. This tablet was addressed to Sayyid Asadu'llah of Rasht, the fourth of five brothers known
> as Sadat-i Khams.
> 
> 8. There are two ways of reading this sentence. One way would be to read this sentence as
> saying that, if the majority of a nation became Bahá'ís, then the Bahá'í teachings can be
> implemented by the government. The second way to read the sentence leads to the idea that
> once the people were following the path laid down by God, they would be able to steer their
> own path and would need little control and guidance from the centre. If this second reading is
> correct, it was taken further by Shoghi Effendi when he laid down the principle that the Bahá'í
> community should, as far as possible operate in a decentralised manner. This principle has
> been put into effect by the Universal House of Justice as they have gradually devolved
> responsibility for the creation and execution of expansion plans from the international level to
> the national level and increasingly to the local level.
> 
> 9. Qur'an 59:9 is identical except the last word is muflihun (successful) in the Qur'an and
> fa'izun (those who have attained) in this text.
> 
> 10. It is possible that the text here is corrupt since the usual expression is a gnat (dhabb) rather
> than a lizard (dabb) in comparison to an eagle.
> 
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> — *Tablet of Unity (Used by permission of the curator)*