# إلى علماء تبريز

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: The Báb, إلى علماء تبريز, bahai-library.com.
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> 
> Tablet of the Báb Revealed to the Divines of Tabríz
> 
> 6 June 2025
> 
> Introduction:
> 
> On 19 July 1848, the Báb was brought from the fortress of Chihríq to Tabríz, where He
> appeared before a tribunal presided over by the seventeen-year-old Crown Prince,
> Nāṣir al-Dīn Mīrzā. There, He publicly declared His station as the promised Qáʼim.
> Following the interrogation, He was once again returned to His confinement in Chihríq,
> where He revealed two momentous Tablets of profound spiritual significance.
> 
> One of these was addressed to the divines of Tabríz, in which He, with gentleness and
> loving-kindness, summoned them unto the religion of God. At the same time, He sternly
> warned and cautioned them that should they close their ears to the Word of God and
> strive to mislead His servants, they would, in both worlds, be overtaken by the wrath
> and vengeance of the Almighty, and no path to salvation would remain open to them.
> 
> Presented below is my1 provisional translation of the Tablet revealed by the Báb to the
> divines of Tabríz (source: Āqá Mírzá Abú’l-Qásim Afnán, Ādh-i-Aʿlá, pp. 332–337).
> 
> Mohammad Norozi. Contact email: nsm_dist@hotmail.com
> 
> In the Name of God, the Most Inaccessible, the Most Holy
> 
> Glorified be Him to Whom prostrate those in the heavens and on earth. Verily, we all
> bow down before Him. All that are in the heavens and on earth, and whatsoever lieth
> between them, celebrate His praise. Verily, we are all obedient to Him.
> 
> God witnesseth that there is no God but Him. He giveth life and He causeth death; then
> He bringeth death again and restoreth life anew. Verily, He is the Ever-Living, the One
> Who dieth not. In His grasp is the dominion of all things. He createth whatsoever He
> willeth by His command, ‘Be,’ and it is.
> 
> God witnesseth that there is no God but Him, He is the Help in Peril, the Self-Subsisting.
> And this is indeed the True Qāʾim, the One with Whom you were promised.
> 
> And now—We desire naught but the truth, and praise be to God, We have found a path
> thereto through the verses of God, which none among the peoples of the world are able
> to produce. This is that which confirmeth Our former faith, and He is the One Who
> setteth forth the truth betwixt Us and you. Should any saying not accord with what God
> hath revealed in the Book, it is not to be acted upon by those who seek the path to God.
> 
> Indeed, We have heard that which was decreed concerning the Manifestation of
> Muḥammad—may the blessings of God rest upon Him and His kindred.
> And beyond all doubt, the appearance of the Mahdí2 is, in very truth, none other than
> the appearance of Muḥammad Himself, in the sight of those who behold the Point of
> the Divine Cause3.
> 
> Nay, rather, it is the same as every Manifestation whom God hath sent—for all arise by
> the command of God, and are created through His Word. That is the beginning of the
> Cause, the First without a beginning, and its end, the Last without end. By Him are all
> things sustained.
> 
> Verily, the likeness of this is as the sun: all things below it are like mirrors. When they
> face it, they reflect whatever the sun manifests to them according to their capacity and
> their substance. Thus are all things seen to proceed from the sun.
> 
> Every Manifestation sent by God hath been none other than this—one reality through
> which all are created, by which all are sustained, and through which all shall die and be
> raised to life again.
> 
> In every Dispensation, He exalteth whomsoever He willeth, and abaseth whom He
> desireth. He willeth not save what God, thy Lord, hath willed. He desireth not save what
> 
> The Guided One: a title often used to refer to the Promised One, the Qāʾim.
> The original phrase is "‫"نقطة األمر‬, which translates literally as “Point of the Command.” In this context, I have rendered
> it as “Point of the Divine Cause.” The term “Point” (‫ )نقطة‬is a veiled allusion to the Báb Himself, who is frequently
> designated in His own Writings as “the Point of the Bayán” and “the Primal Point.” The word “Command” (‫ )األمر‬in the
> Bábí and Qur’anic sense refers to the Divine Cause or Will of God. Hence, “Point of the Divine Cause” preserves both
> the literal structure and the theological intent of the original expression. At the same time, it conveys the truth that
> the source of all the Manifestations of God is one, and that they each arise through the Command of God.
> 
> thy Lord hath decreed in the Book. Thus, doth God make plain His signs, that perchance
> ye may understand and believe.
> 
> This, in truth, is the meaning of the tradition ye all remember: “When the Qāʾim shall
> appear by the leave of his Lord, He shall cause to remember from Adam unto
> Muhammad.” All that ye desire to see in a Prophet whom ye would follow—ye shall see
> in Him. For every branch sprang forth from that Tree, and unto it shall all return. Such is
> the Cause of God—by it are all things established.
> 
> Verily, the people are as dead, knowing not. They imagine themselves within the religion
> of God, yet they have departed from it even as they entered it—though they perceive it
> not. And were they to truly recognize it, none from among the remnants of the faith of
> Adam or from times before Him—unto a time with no beginning—would veil themselves
> from it.
> 
> Those who turn away, who claim to be resigned to the will of God, who see themselves
> as pleasing unto Him—yet fail to comprehend the witness borne by God against them—
> these are they who are tested.
> 
> Every soul may intend to act for the sake of God, but none is accepted save whom God
> Himself beareth witness as faithful. Such are they who shall abide forever in the goodpleasure of God.
> 
> And know that if God willeth to make Him known after thirty years4—though it hath been
> decreed for Him to be concealed for a thousand—He is none but the One Who is the
> First and the Last, the Manifest and the Hidden. This is the Sun of the Will of God—each
> time it riseth or setteth by His command, it is but one and the same sun.
> 
> Do not protest with the arguments ye advance, for these are but delusions through
> which ye strive. This matter is confirmed by Him whom God appointed as the witness to
> the Messenger after Him. He confirmeth that which hath been revealed to Him from
> God through clear signs. Thereupon ye behold and yet fail to perceive.
> 
> Lighten the burden of your souls from that which ye have clung to in the religion of
> God—for God is independent of your deeds. Were ye to expend all that is upon the
> earth, ye would neither add to nor subtract from the religion so much as a single letter.
> God doeth whatsoever He willeth.
> 
> Know then the measure of the Days of God among you. For when the sun hath set, ye
> shall find no path to it until the Day of Resurrection. And ye now dwell in the night.
> 
> Ye traverse every path and utter every word which ye attribute to the truth, yet all that
> hath been revealed through the utterance of God testifieth that this is indeed the
> beginning of the Cause. How is it, then, that ye fear not God?
> 
> At times, the Báb reckons His age from the moment of His physical conception.
> 
> Know that there is no way for you to believe in the Qurʼán unless ye likewise believe in
> the Bayán; for both stand upon one and the same foundation—whether ye believe or
> deny, the truth remaineth unchanged. Would any one among you in this day be content
> to say, "I follow the religion of Jesus"? Nay, none would be satisfied therewith once the
> truth is manifest. Then how is it that ye now claim adherence to a faith, while ye have
> forsaken its foundation?
> 
> What was enjoined by Jesus—peace be upon Him—was a religion revealed from God.
> That same religion, in its appearance, became the faith of Muhammad, and that same
> faith, in its renewal, is now the Cause of your Qá’im. God desireth to lighten your
> burdens through His new Dispensation. Give thanks, then, in these Days of your Lord,
> and be among those who are assured in their faith.
> 
> True deliverance lieth not in the outward trappings of sovereignty, nor in honor, nor in
> mastery of the Qurʼán, nor in the possession of worldly sciences. These have ever
> existed among the believers, whether Sunni or Shíʿih, since the days following the
> Messenger of God, may peace be upon Him.
> 
> But true salvation consisteth in this: that God should raise up a Proof from Himself,
> endow Him with verses such that none can rival, even as He did with Muhammad, the
> Messenger of God. For today, it is the Qurʼán that is His abiding testimony—not
> anything else—accepted by the whole of the Islamic community.
> 
> Why then do ye veil yourselves with matters of jurisprudence, learning, governance, or
> power—when ye know full well that day and night ye act according to what ye deem
> right, yet the truth hath been veiled from your souls?
> 
> Even as, in the Day of the Manifestation of Truth, the peoples of former times remained
> veiled by the very same delusion, imagining themselves to be abiding in God, while in
> truth they remained in the fire.
> 
> The relief ye seek is now made manifest—yet how is it that in this day, under the banner
> of Islám, there are two sovereigns who both claim authority: one in Rūm5 and the other
> in ʿAjam6? And an endless multitude of divines have issued verdicts under this very
> name, yet veiled themselves from Him in Whom the very truth of Islam is established.
> 
> And yet His Proof is evident, and He hath appointed none but His own verses as His
> testimony. And should any soul, in this day, reflect with fairness, he would recognize
> that this is the greatest of all signs. Yet all remain heedless of that which hath been set
> forth in the Qurʼán. Even were all who dwell on earth to unite, they would marvel at its
> like.
> 
> Indeed, had this Revelation proceeded from any other than God, it would have been
> impossible. For from the time of the Prophet’s mission until the dawn of this
> Manifestation—a span of one thousand two hundred and sixty years—no one arose to
> 
> Ottoman Turkey.
> Persia.
> 
> challenge the Qurʼán with verses like unto it. And now that One hath arisen, is it not selfevident that He is from God?
> 
> And if this Revelation were not from God, then it would be incumbent upon the
> Almighty, the All-Knowing, the All-Seeing, to refute it—either by seizing Him, as the
> Qurʼán itself saith: “Had He uttered any sayings against Us, We would surely have
> seized Him by the right hand and severed His life-vein” (Qurʼán 69:44-46)—or by raising
> up another proof from Himself to produce verses greater than or equal to these.
> 
> Now, after the passage of five years, and in the face of God's forbearance, the truth of
> this Cause hath been firmly established—just as it is through this very argument that
> the Prophethood of Muhammad is recognized today, and not through successive
> reports or other means. For in truth, recurrent transmission of traditions (tawātur)
> availeth not the deniers, such as the People of the Book7.
> 
> And from the very inception of this Manifestation until this day, it hath spread and
> advanced with each passing moment, without in any wise suffering the least
> diminishment—nor shall it ever be diminished. “God shall perfect His light, though the
> disbelievers be averse thereto.” (Qurʼán 61:8)
> 
> Every objection raised against this Cause is identical to the objections once raised
> against the Prophethood of Muhammad. Thus, there is no recourse but to accept this
> Dispensation or to openly renounce your own religion and deny the validity of the
> Qurʼán itself.
> 
> Know, then, that should any among you claim to be able to reproduce the like of it—
> then let him do so, by night or by day. In the span of four days, what hath been revealed
> in this Cause would equal, in magnitude, the entirety of what was sent down over
> twenty-four years.
> 
> There can be no doubt that this is the very One Who was promised, the Sun of Truth, for
> none other hath the power to reveal the verses of God as He hath. In every age, He is
> made manifest under a new name; and in truth, this is none other than Muhammad, the
> Messenger of God, now revealed on the Day of Resurrection in the form of the
> Manifestation of God.
> 
> From the beginning of the Qurʼán unto its end, naught else is proclaimed but this Mighty
> Remembrance. The encounter with Him is none other than the Meeting with God, for
> the direct encounter with the Divine Essence is impossible.
> 
> Every reference in the Qurʼán to the liqáʼ Alláh (Meeting with God) pertains to the
> encounter with this sacred Reality—Whom God hath honored with that title, even as He
> referred to the Ka‘bah as His House.
> 
> Recurrent transmission of traditions (tawātur) is of no benefit to those who deny, like the People of the
> Book (Jews and Christians), who also received such reports but rejected the new Revelation.
> 
> He is the One awaited, Who shall renew the ordinances and the laws, and concerning
> Whom Imám Ṣādiq8 (peace be upon him) declared: Three hundred and thirteen shall
> turn away from Him, and flee, and later return.
> 
> If the Cause is of such weight and gravity, why is it that they do not reflect thereon, and
> occupy themselves, night, and day, with deeds which, in their estimation, are
> performed for the sake of God—yet in a single moment are rendered void?
> 
> Even as the appearance of Him Who is the Resurrection, was reckoned a minor event—
> though its majesty and the thunderous upheaval it unleashed upon all who are in the
> heavens and on earth, and whatsoever lieth between them, became manifest—
> whereby all were cast into the depths of heedlessness, bereft of faith.
> 
> Why, then, do ye not reflect on the traditions? Have ye not read the ḥadíth of
> Ādhirbáyjān, recorded in the 13th volume of Biḥār al-Anwār? It saith: “Verily, there is no
> escape for us from Ādhirbáyjān. Nothing shall rise against it. Therefore, remain within
> your houses, and act as we act. And when One shall arise, hasten unto Him—alive is he
> whom I behold between the Rukn and the Maqám9, while the people pledge allegiance
> to Him, though He refuseth their allegiance. He shall act and judge among them with
> new laws.” (paraphrased)
> 
> And likewise in the same book, traditions are recorded regarding the imprisonment of
> the One Who beareth this Cause, and a detailed ḥadíth describes how this Cause shall
> begin with ambiguity, then become known, until the name, lineage, and title of its
> Bearer become openly proclaimed. And by that, the proof is completed for all peoples.
> 
> Other traditions foretell: “When the Qāʾim shall arise from Khurāsān... and from
> Gīlān...,” and signs have been foretold such as the splitting of the Euphrates10, the
> collapse of the wall of Kūfih11, the slaying of a prince, the outbreak of locusts and
> 
> Imám Ṣādiq (Arabic: ‫)اإلمام الصادق‬, whose full name was Ja‘far ibn Muhammad al-Ṣādiq (702–765 CE / 83–
> 148 AH), is one of the most revered figures in Islamic history, particularly within Twelver Shí‘ah Islam,
> where he is recognized as the sixth Imám. Imám Ṣādiq is revered for his piety, truthfulness, and most of
> all, for being the foremost religious scholar of his time. He lived during a period of relative political
> openness between the Umayyad and early ʿAbbāsid caliphates, which allowed him to teach openly. Both
> the Báb and Bahá’u’lláh refer to Imám Ṣādiq with reverence, often citing his sayings or alluding to him in
> support of the truth of their Revelation. He is viewed not only as a divinely guided Imám, but also as one
> whose utterances foreshadowed the coming of the Promised One.
> Rukn, refers to the Rukn al-Yamānī, one of the corners of the Ka‘bah. And Maqám, refers to the Maqám
> Ibrāhīm (the Station of Abraham), a revered site near the Ka‘bah. This space is seen as highly sacred and
> symbolic of the spiritual center of Islam. In Bábí theology, such references are not limited to physical
> geography. Instead, they are spiritual symbols pointing to: the place of divine manifestation, the spiritual
> axis from which the new Revelation arises, a metaphor for the point of union between God and His
> servant. The Báb Himself is understood by His followers to have fulfilled this prophecy, not necessarily by
> standing literally between the two landmarks in Mecca, but by spiritually occupying that exalted station
> where: the Word of God is revealed, the Qá’im is made manifest, the ancient Covenant is renewed.
> A sign in Islamic traditions of the Qá’im’s advent. A metaphor for the spiritual transformation and
> unveiling of truth in a new era.
> In the Bábí and Bahá’í Faiths, signs such as the collapse of the wall of Kūfih are understood
> symbolically, not as literal events. The emphasis is on inner meanings, spiritual fulfillment, and the
> transformation of the religious world.
> 
> plague, the appearance of the Dajjāl12, the Black Banners from Khurāsān13, the slaying
> of the Pure Soul (Nafs Zakiyyah)14—may my spirit be his ransom—and of the Hasanī15,
> as well as the solar and lunar eclipses. All these signs were fulfilled, even as the
> Commander of the Faithful16 (peace be upon him) proclaimed in His Díwān:
> 
> ” O my sons!
> When the Turks shall surge in tumult, then await—
> The rise of the Mahdí’s sovereign state.
> Humbled shall be the kings of earth, the sons of Hāshim’s line,
> While from among them one shall be acclaimed—who revels, mocks, and drinks like
> wine.
> 
> A boy among the boys, void of judgment, bereft of light,
> Neither earnest nor discerning—heedless of the truth and right.
> 
> Then shall arise the True Qāʾim from your midst, divinely led,
> With justice shall He rule, and with truth His people shall be fed.
> 
> Named after God’s Apostle—my soul be His ransom bright—
> Betray Him not, O my sons! But hasten to His aid with all your might.”
> 
> O ye sanctimonious and unjust ones! Have pity upon your own souls and those that
> follow you. Fear the Day when “the shin shall be uncovered “(Qurʼán 68:42), and the
> keepers of Hell shall cry out: “Did there not come unto you a warner?” And they shall
> say: “Yea, a warner came to us, but we denied and said: ‘God hath sent down naught; ye
> are but in grievous error.’” (Qayyúm al-Asmáʼ, Sūrat al-Mulk 67:8–9)
> 
> Reflect, if one among you were to claim that he beheld the Lord of the Age in a dream on
> the night just passed, how greatly would you honour him, how reverently would you
> regard his station! And if he were to say, 'I saw Him standing in such a place,' you would
> make of that spot a place of pilgrimage and regard it with reverence.
> 
> In Shí‘ah belief the Dajjāl is one of the clear signs of the advent of the Qá’im (Imám Mahdí). His
> emergence precedes the rise of the Qá’im and serves as a test to separate true believers from the
> heedless. The Dajjāl may be seen as the collective embodiment of falsehood—those who outwardly
> claim religious authority but reject the Manifestation of God when He appears.
> “When you see the black banners coming from Khurāsān, hasten to them, for the truth is with them.”
> (Arabic: ‫ فإن فيها خليفة هللا المهدي‬،‫( )إذا رأيتم الرايات السود قد خرجت من خراسان فأتوها‬Source: Musnad Aḥmad, Sunan Ibn
> Mājah, and various Shí‘ah texts). The Black Banners may symbolize the spiritual uprising of the followers
> of Qá’im (i.e., the Báb) , whose teachings challenged religious corruption and revivified divine truth.
> A pure, righteous soul slain unjustly before the advent of the Qá’im. May symbolize early martyrs of the
> new dispensation.
> A Hasanī figure may arise before the advent of the Qá’im, possibly as a herald or martyr. From a Bahá’í
> perspective, the signs of the Qá’im — including the Ḥasanī youth, the Black Standards, and the slaying of
> Nafs Zakiyyah — are understood symbolically and spiritually, not as rigid literal events. They reflect:
> stages of purification and rejection, the martyrdom of innocence and truth, the transition between
> dispensations, and the testing of hearts and veiling of eyes.
> Imám ʿAlī.
> 
> And yet I know not what hath come over you, that now—despite these clear proofs and
> eloquent testimonies —ye do not even allow the possibility that this very Personage
> might indeed be the long-awaited One—may my soul and all that lieth in the knowledge
> of God be a sacrifice unto Him.
> 
> And obedience is a simple matter, and yet behold how grievously ye have treated that
> sacred Being and His companions! They are in chains and scattered, hunted, and cast
> out. Verily, the traditions of the People of the House have come to pass. Among them is
> this: “When the Promised One appeareth, the divines of My community shall rise up to
> wage war against Him; They shall inflict upon Him the same torments that befell the
> Messenger of God.” They shall strive against Him, interpreting the Word of God
> according to their false suppositions, and shall thus be counted among the
> worshippers of the sun and moon.
> 
> O beloved ones! Beware lest ye become the very fulfillment of this prophecy. Be not
> beguiled by your knowledge, nor place your confidence in your own deeds. For how
> often is an action performed which is, in truth, bereft of the good-pleasure of God—
> though its doer imagineth it to be acceptable unto Him! And how often is an act
> committed upon a path far removed from truth, yet presumed to be in the cause of
> righteousness.
> 
> Indeed, should one, in the very moment of action, perceive that it is contrary to the
> good-pleasure of God, then no wrong hath been done to the cause of truth.
> 
> And yet, In that very hour, the divine proof had been made manifest unto him— “they
> denied it, though their souls were convinced thereof” (Qurʼán 27:14)— But being
> beguiled by the illusion of his own certitude, he perished unaware, even as among the
> believers in the Messenger of God (i.e., Muslims) were those whose very faith became a
> testimony against unbelievers.
> 
> And yet, in this Day, unlike times past, God hath so manifested His Cause that
> whosoever possesseth a discerning eye, in whatsoever land he may dwell, hath
> embraced the Cause of the Báb.
> 
> Indeed, I have seen it recorded in the sacred writings that, even if the Nuqabāʼ17 (the
> 313 chief supporters of the Qáʼim) do not appear, others shall arise.
> 
> And behold! The believers in the Qur’án—all, without exception—await the advent of
> the Qáʼim of the House of Muhammad (peace be upon Him). Yet not a single one among
> them conceiveth even the possibility of faith in Him—just as in the days of old, the
> 
> In Twelver Shí‘ah tradition they are 313 companions of the Qá’im (Mahdí). In the Bábí Faith, early
> believers understood these Nuqabāʼ to be symbolic prototypes — archetypes of perfect spiritual
> devotion. Some identified the Letters of the Living, the first 18 disciples of the Báb, as spiritual Nuqabāʼ.
> In a broader Bahá’í understanding, the Nuqabāʼ may represent the true believers, those spiritually
> awakened ones who arise with the Manifestation of God and assist in laying the foundation of a new age.
> 
> followers of the Spirit awaited the advent of Aḥmad18, the Messenger of God, and none
> among them gave thought to His appearance.
> 
> And as hath been mentioned in the traditions of old: " He shall appear, so youthful that
> the difference between the hair of His head and that of His beard shall scarcely be
> discernible19, until none shall remain save We and Our Shí‘ih followers..."—and lo, all
> hath now come to pass.
> 
> And had they truly followed the path of Truth; they would have beheld in this world
> benefits untold; nothing of theirs would have perished or vanished. Had the sovereign of
> Islám arisen to champion the Cause of Truth and come to the aid of the believers, that
> which they had intended and desired in this world would have been doubly attained.
> 
> Even now, the time hath not passed—for that which hath been lost may yet be restored,
> and the matter may yet be put to the test. Should no increase be realized, let them
> return whence they came, for even the law of their Faith would not be annulled thereby.
> 
> Yet each one, out of fear for his position, hath withheld himself, until the matter
> reached such a pass that the pen is ashamed to recount it. And lo! in the Day of Return,
> the whole company of the People of the House appeared anew, and the very essence of
> faith itself was made manifest. All that was recorded in the traditions concerning them
> hath come to pass, as shall be clear to the discerning observer.
> 
> But even now, the past may yet be rectified, for with Him Who holdeth authority there is
> naught but forgiveness. By that forgiveness alone shall they be pardoned until the Day
> of Resurrection.
> 
> And from the Repository of Divine Authority no other chastisement hath been decreed;
> by this alone are they shut out from every good until the Day of Resurrection. “Despair
> not of the mercy of God.” (Qurʼán 39:53) Enter ye, then, with those who have entered,
> and be among the believers.
> 
> And praise be to God, the Lord of all worlds.
> 
> Tablet of the Báb Revealed to the Divines of Tabríz in its original language (Arabic and Farsi)
> 
> The name Aḥmad (‫ )أَحْ َمد‬is a reference to the Prophet Muhammad, used especially in spiritual, prophetic,
> and eschatological contexts.
> Indicating great youth and unexpectedness in appearance.
> 
> Source: Āqá Mírzá Abú’l-Qásim Afnán, Ādh-i-Aʿlá, pp. 332–337.
>
> — *إلى علماء تبريز (Used by permission of the curator)*