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.
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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.