# Tablet on the Inmost Heart

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

---

> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Abdu'l-Bahá, Tablet on the Inmost Heart, bahai-library.com.
> ──────────────────────────────────────────────────────────────────────
> 
> Tablet on the Inmost Heart
> `Abdu'l-Bahá
> 
> (from Makatib `Abdu'l-Baha, pp. 83-86)
> 
> provisional translation by William McCants and Steven Phelps
> February 23, 2001
> 
> He is God!
> 
> Praise be to God who hath shone upon the inmost heart [fu'ád] with the light of guidance [binúri
> ar-rashád] and illumined the hearts with tranquility and righteousness [sadád] through the
> radiance of the holy verses. With clear tokens He hath guided the sincere ones unto the
> wellspring of true understanding, as manifested in the inmost reality of the holy words and
> verses, and removed the seekers from the midst of darkness into the world of light. Salutations,
> blessings and praise be upon that light [of Muhammad] which hath shone within the globe of the
> sanctified heart, overflowing with glad tidings. The Faithful Spirit hath descended with clear
> verses upon His inmost heart and upon His pure and sanctified family, who are the primary
> testimonies and convincing proofs amidst all created things and the channels of the outpouring
> waters of truth amidst all beings.
> 
> O thou who standeth in the Path of God, turning unto Him and seeking wisdom from the lights of
> His knowledge! Know that in the blessed verse which hath been revealed in the Qur'án, by the
> truth of that exalted utterance, it is said: "The inmost heart [fu'ád] lies not about what it hath
> seen" [53:11]. It is a hidden mystery, a well-guarded symbol, a resplendent truth, an all-
> comprehending affair, a perspicuous token and a convincing proof unto those in the realm of
> existence who bow down and prostrate. In the exposition of its truth, we desire to unfold the
> details of the balances of discernment [mawázíni'l-'idrák] that the people possess, and to explain
> and refute them, so that it will be evident and clearly proven that the divine balance is the inmost
> heart, the fountain-head of guidance [ar-rashád].
> 
> Therefore, know that all the peoples and kindreds possess four balances with which they weigh
> the realities [al-Haqá'q], the significances [al-ma`ání], and the divine questions [al-masá'il]. All
> of them are imperfect, unable to quench the burning thirst or heal the sick. We shall therefore
> make mention of each one and demonstrate its limitation and inaccuracy.
> 
> The first balance is the balance of the senses [mízánu'l-Hiss], which is the method of most of the
> European philosophers in this age. They say that it is a perfect and complete balance, and that
> whatever is decided by it, no doubt or misgiving is attached thereto. The truth, however, is that
> the proofs limiting this balance are as clear as the Sun at midday. Verily, if thou dost look at the
> mirage, thou wilt see refreshing and drinkable water. Further, if thou dost gaze upon mirrors,
> thou wilt see forms within it and wilt be certain that it is unquestionably real. In reality,
> however, the forms are reflections in the glass and are nonexistent. Moreover, if thou dost look
> at a whirling point in the darkness, thou wilt think that it is a circle or an extended line. The
> reality is that it is nonexistent, but only appears so to the vision. Furthermore, if thou dost look
> at the firmament and its sparkling stars, thou wilt see them as tiny bodies. In reality, however,
> each one of them is a thousand times larger than the earth. If thou dost gaze at a shadow it
> appears still, but is really in motion; spokes1 appear unbroken but are actually disconnected; and
> the earth appears flat but is actually a sphere. Therefore, if it be established that the senses, of
> which the power of vision is, in itself, the most mighty sensory power, are a limited balance and
> an imperfect proof, then how can it be relied upon in ascertaining [`irfán] the divine truths, the
> heavenly signs, and the contingent phenomena?
> 
> As for the second balance, which the Illuminati and the peripatetics rely upon, it is the balance of
> reason [al-mízánu'l-`aqlí]. In like manner, the other schools of the first philosophers in the
> ancient and middle centuries depended upon it. They said that that which is judged by reason is
> firmly established, clear and indubitable, and that there is no doubt or defect either in its
> foundations or its outcomes. All of these schools, by virtue of their reliance upon the balance of
> reason, have differed on all questions [al-masá'il] and their opinions are divided on all truths [al-
> Haqá'iq]. If the balance of reason is a just, accurate, and firm balance, then they should not
> differ in truths and questions, and the opinions of the former and latter generations should not
> diverge. Because of their conflict and their differences, therefore, it is established that the
> balance of reason is imperfect. Verily, if we were to conceive of a perfect balance and if thou
> wert to assess the weight of a hundred thousand souls with it, there would be no difference
> among them. Their lack of consensus, however, is sufficient and irrefutable proof of the
> deficiency of the balance of reason.
> 
> The third balance is the balance of tradition [al-mízánu'n-naqlí]. This, too, is defective, and the
> people cannot rely upon it since tradition is understood through reason and weighed in its
> 
> This could also be rendered as "rays of light."
> balance. If the foundation of reason is deficient, how is it possible that the understanding of the
> tradition will be consistent with reality or lead to certitude? Verily, this matter is clear and
> manifest.
> 
> As for the fourth balance, it is the balance of inspiration [mízánu'l-'ilhám]. Verily, inspiration
> consisteth of inclinations of the heart [khuTúrátin qalbiyyatin]. And the whisperings of Satan are
> also inclinations which arrive successively upon the heart by the agency of the soul. If there
> occureth to the heart a certain idea or question, how is it to be known whether it is an inspiration
> of the All-Merciful or a whispering of Satan?
> 
> Therefore, it is evident that all of balances current among the people are defective and their
> conclusions are unreliable. Nay, they are confused dreams, doubts, and idle fancies that neither
> allay the sore athirst nor satisfy the seeker of knowledge [`irfán].
> 
> As for the true, divine balance which never strayeth, and which ever apprehendeth the universal
> realities [al-Haqá'iq al-kulliyyah] and the sublime inner meanings [al-ma`ání al-`aTHímah], it is
> the balance of the inmost heart [mízánu'l-fu'ád], of which God hath made mention in the blessed
> verse. It is an effulgence of the brilliant lights of the Divine Outpouring [tajaliyyat suTu` anwár
> al-fayD al-iláhí], the secret of the All-Merciful [as-sirr ar-raHmání], the manifestation of
> consciousness [aTH-Thuhúr al-wijdání], and the lordly sign [ar-ramz ar-rabání]. Verily it is an
> ancient outpouring [fayD qadím], a manifest light and a mighty bounty. Should God favor with
> this gift one of His chosen ones [aSfiyá’ihi], showering it upon one of His loved ones possessing
> certitude, verily he will draw nigh unto that station of which 'Ali (upon him be peace) hath
> spoken, "If the veil be lifted, I would not increase in certitude!" Speculation and argumentation
> are the utmost degree of weakness and understanding, for the result is dependent upon the
> exigencies of the lesser and greater propositions, so that, however thou orderest these terms, an
> outcome is obtained which cannot be implicitly relied upon: hence the differing opinions of the
> philosophers. Therefore, O thou who hast turned towards God, purify thine inmost heart from all
> impediments to righteousness [as-sadád] in the reality of true guidance [ar-rashád], and weigh all
> divine questions with this just, accurate, and glorious balance which God hath elucidated in the
> unerring Qur'an and the Great Announcement, that thou mayest drink from the fount of certitude
> [`ayn al-yaqín],2 savor the truth of certitude [Haqq al-yaqín], be guided unto the Straight Path,
> and walk in the way of righteousness. Praise be to God, the Lord of the worlds!
> 
> A play on the “eye of certitude” (‘ayn al-yaqin) and “truth of certitude” (haqq al-yaqin) of the Qur’an (see for
> example Suratu’l-Takkathur) which unfortunately must be lost in the translation.
>
> — *Tablet on the Inmost Heart (Used by permission of the curator)*