Tablet of Shikkar Shikan Shavand
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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 Shikkar Shikan Shavand, bahai-library.com.
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Tablet of Shikkar Shikan Shavand

Bahá'u'lláh

Shahrokh Monjazeb, translator

2003
original title

Lawh-i-Shikkar Shikan

He is the Supreme, the Most Exalted.

Warblers, mellifluous-toned, all the parrots of Ind shall be,

Because of this Pársí sugar-cone which to Bengal goes. 1

Your letter having reached this mortal spot of isolation was brought forth and
stored in Our treasury of submission and acquiescence. What thou had written was
noted and everything expressed therein was found to be true and correct. However,
they that yearn for the abode of the Beloved 2,
they that circle round the sanctuary of the Desired One, are not apprehensive
of trials and adversities, nor do they flee from that which is ordained by God.
They receive their portion from the ocean of resignation and drink their fill
from the soft-flowing stream of His mercy. They would not surrender the good-pleasure
of the Friend in exchange for the kingdom of both worlds, nor would they barter
that which the Well-Beloved hath decreed in return for dominion over the realms
of the infinite. They would eagerly drink the venom of woe as if it were the water
of life and would drain deadly poison to its bitter dregs just as a sweet and
life-giving draught. In the arid wastes of desolation they are stirred with enthusiasm
through the remembrance of the Friend, and in the dreary wilds of adversity they
are eager and impatient to offer themselves as a sacrifice. Unhesitatingly have
they renounced their lives and directed their steps towards the abode of the Best
Beloved. They have closed their eyes to the world and fixed their gaze upon the
beauteous countenance of the Friend, cherishing no desire but the presence of
the loved One and seeking no attainment save reunion with Him. They fly with the
feathers of trust in God, and soar with the wings of adherence unto His Will.
In their estimation a blood-shedding blade is more desirable than finest silk
and a piercing dart more acceptable than mother’s milk. ‘High-spirited
souls by the myriad are deemed necessary in this path, To lay down a hundred lives
with every fleeting breath.’ 3

It behoveth us to kiss the hand of the would-be assassin and to set out, dancing,
on our way to the habitation of the Friend. How indescribably pleasant is that
hour, how immeasurably sweet that moment when the inmost spirit is intent upon
sacrificing itself, when the tabernacle of fidelity is hastening to attain the
heights of self-surrender! With necks laid bare, we yearn for the stroke of the
ruthless sword wielded by the hand of the Beloved. With breasts aglow with light,
we eagerly await the dart of His decree. Contemptuous of name, we have detached
ourselves from all else but Him, we shall not run away, we pray for calamity,
that thereby we may soar unto the sublime heights of the spirit, seek shelter
beneath the shade of the tree of reunion, attain the highest station of love,
and drink our fill from the wondrous wine of everlasting communion with Him. Surely
we will not forfeit this imperishable dominion, nor will we forgo this incomparable
blessing. If hidden beneath the dust, we shall rear our heads from the bosom of
the tender mercy of the Lord of mankind. No trial can suppress these companions,
no mortal feet can traverse this journey, nor can any veil obscure this countenance.

Yea, it is clear and evident that in view of the multitudes of internal and external
opponents who have raised the standards of opposition, who have girded the loins
of endeavour to eliminate these poor creatures, it standeth to reason that one
should turn away from them and flee from this land, nay, from the face of the
earth. However, through the loving-kindness of God and by the aid of His invisible
confirmations, we are as radiant as the sun and as shining as the moon. We are
established upon the throne of tranquillity and seated upon the couch of fortitude.
Of what importance is the shipwreck to the fish of the spirit? What doth a soul
celestial care if the physical frame is destroyed? Indeed this body is for it
a prison; and the ship but a place of confinement to the fish. What else but a
nightingale can understand a Nightingale’s melody and who else but the intimate
friend can recognize the familiar voice of the Friend?

Consider what was revealed in the bygone days unto Him Who is the Seal of the
Prophets and the Beginning of His chosen Ones that thou may become weightless
as a spirit, and like unto a breath, emerge from the cage of the body. While encompassed
with sever tests and surrounded from all sides by enemies the most holy Bird descended
down and brought forth this verse: “But if their opposition be grievous to
Thee—if Thou canst, seek out an opening into the earth or a ladder into heaven.” 4
Oh, that a thousand eyes would shed tears of blood and a hundred thousand lives
would groan from the heart. On another occasion He saith: “And when the unbelievers
were devising against thee, to confine thee, or slay thee, or to expel thee, and
were devising, and God was devising; and God is the best of devisers.” 5
Reflect well on these two blessed and holy verses, which have descended from the
Source of Revelation, so that thou may become apprised of the unseen mysteries.

If the discerning eye of the people was open this outward establishment of this
Servant upon His seat would have been sufficient enough for them all, that, despite
being surrounded by enemies and having been plagued by numerous calamities, We
are incandescent as a candle and radiant as the Beloved of Love in the assemblage
of lovers. We have burnt all the veils and have become ablazed like the fire of
love. But, alas, to what use? For all the people’s eyes are shut and all
their ears are closed. They traverse the valley of heedlessness and roam the wilderness
of error. “Ye are quit of what I do, and I am quit of what you do.” 6

Thou should be apprised to the fact that one of the divines 7
in this land, who is preoccupied with amassing worldly treasures and who truly
has not tasted from the cup of justice and equity, having neither seen this Servant
nor met Him at any gathering—to befriend Him as much as even an hour, has
now lifted his pen of tyranny and has passed judgment on shedding the blood of
these wronged ones. ‘Willingly will I obey the judge who hath so strangely
decreed that my blood be spilt at Hill and at Haram!’ 8

He, moreover, has spread some baseless rumors among a certain group of people
and in the course of these days has imparted to the noted individual 9
some expressions of his idle fancies. That individual, in turn, has taken these
tales of fiction back to Tihrán. ‘Whatever malice and intrigue he
has in his heart; It is manifest as the day before the one true God.’ 10

All these propositions are clear and evident, and the motive behind them has also
been exposed and confirmed. Should he succeed to conceal his evil intentions from
this Servant, how could he conceal it before the presence of the one true God,
‘the One Whom nothing is concealed from His Knowledge’? I know not at
the end to what faith he will prescribe or with what proof he will choose to argue
his case? After all it has been some time since this Servant hath secluded Himself
from the world, closing His door to friend and stranger alike, and choosing the
way of solitude. I know not from where this jealousy hath sprung or from which
direction did this antagonism appear? And it is not known whether in the end this
would bring him blessing and confirmation and cause his heart to be cheered!

Although, he treads the path of a corrupt inclination and this lowly One hath
clung to the cord of the fear of God, and God willing will be led to the light
of salvation—I have no ill-feeling towards him and have kept no resentment
in My heart. I have left it to God and clung to the sure handle of justice. After
achieving his intentions perhaps he may be led to drink from the boiling waters
of Hell and be fed from the fire of the Wrath of God. For a powerful Ruler is
presiding and He, indeed, doth not forgive oppression.

. . . . Until the ordained time cometh no one hath power over Us, and when the
ordained time hath arrived it will find Our whole being longing for it. It would
not be any sooner or later. ‘Surely we belong to God, and to Him we return.’ 11
‘If God helps you, none can overcome you; but if He forsakes you, who
then can help you after Him?’ 12 ‘Peace
be upon him who follows the guidance!’ 13

Notes:

1 These two verses are from a lyric poem
by the great Persian poet Khájih Shamsu’d-Dín
Muhammad-i-Shírází better known as Háfiz
of Shíráz (1320-91 C.E.).

2 The italicized passages are the authorized translation excerpts
of this Tablet published by the Universal House of Justice in The Bahá’í
World Volume XVIII (1979-83) [Haifa: Bahá’í World Centre,
1986], p. 11. All other non-italicized text, except the opening verse of the Háfiz,
are translated by Shahrokh Monjazeb and must be regarded as a provisional translation
pending the publication of an authorized version by the Bahá’í
World Centre.

3 This poetic verse is from the Mathnaví
of Jalálu’d-Dín Rúmí (1207-73 C.E.).

4 Qur’án 6:35. In the Kitáb-i-Íqán
Bahá’u’lláh, expounding on the meaning of this verse,
writes: “The implication of this utterance is that His case had no remedy,
that they would not withhold their hands from Him unless He should hide Himself
beneath the depths of the earth, or take His flight unto heaven.” (Kitáb-i-Íqán
[U.S. edition], p.110)

5 Qur’án 8:30.

6 Qur’án 10:41.

7 This is a reference to Shaykh ‘Abdu’l-Husayn-i-Tihrání
who was the arch-nemesis of Bahá’u’lláh, outside of the
faith, during the years of Bahá’u’lláh’s banishment
to Baghdad. He was also know as Shaykhu’l-‘Iráqayn.
See God Passes By, p. 141.

8 This verse is an Arabic poetic verse by
Ibn al-Fárid (1182-1235 C.E.) the famous Arab Sufi teacher and poet who
lived in Egypt.

9 This is a reference to Mírzá
Búzúrg Khán-i-Qazvíní the notorious
accomplice of Shaykh ‘Abdu’l-Husayn-i-Tihrání
mentioned above. Mírzá Búzúrg Khán was
the Persian Consul-General in Baghdad from July 1860 to February 1863.

10 This poetic verse is likely from the Mathnaví
of Jalálu’d-Dín Rúmí (1207-73 C.E.).

11 Qur’án 2:156.

12 Qur’án 3:160.

13 Qur’án 20:47.

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-- Tablet of Shikkar Shikan Shavand (Used by permission of the curator)