About Shikkar-Shikan-Shavand by Adib Taherzadeh

This soul-stirring Tablet, notable for the beauty and lucidity of its composition, inspires a believer with faith and assurance. In it Bahá'u'lláh agrees that great dangers are ahead, that a relentless enemy is poised to launch a fierce onslaught against Him and that in people's opinion the right course would be to flee and retire to a place of safety. Nevertheless, He unequivocally proclaims, the Chosen Ones of God are not fearful of calamities and tribulations. Having renounced the world and placed their trust and confidence in God, they brave every danger and welcome sufferings in His path.

Likewise, no calamity can quench His ardour in the path of God. He will never flee from His enemies, neither will He resist them. For they are powerless to destroy the foundation of the Cause of God. Should they bury Him beneath the earth, the hand of Divine Power would assuredly raise Him up again, resplendent and victorious. Despite all opposition to Him in Baghdád, He is seated on the throne of glory, serene, majestic and manifest as the sun. For those who have spiritual eyes, His very appearance in public at a time when the enemy is intent upon taking His life is but an evidence of His divine authority.

In this Tablet Bahá'u'lláh calls on Siyyid Ḥusayn to meditate on the sufferings which were inflicted upon Muḥammad, the Prophet of God. So grievously was He persecuted that the Holy Spirit appeared to Him and spoke these words:

But if their opposition be grievous to Thee--if Thou canst, seek out an opening into the earth or a ladder into heaven.

Qur'án, vi. 35 (according to the Arabic text numbering).

This verse implies that the Prophet had no other course to take but that of enduring hardships and tribulations in the path of God. Bahá'u'lláh urges Siyyid Ḥusayn to consider it and similar verses of the Qur'án, that he may discover their mysteries and realize that in every age the Manifestations of God suffer at the hands of the ungodly.

In the Tablet of Shikkar-Shikan Bahá'u'lláh alludes to Shaykh 'Abdu'l-Ḥusayn, condemns his actions and confidently asserts that he will fail miserably in his evil designs to harm His person.

Bahá'u'lláh states in many of His Tablets that suffering and tribulation in the path of God will ultimately lead the Cause to victory. He welcomed adversities in order that mankind may be freed and united. In one of His Tablets He thus proclaims:

The Ancient Beauty hath consented to be bound with chains that mankind may be released from its bondage, and hath accepted to be made a prisoner within this most mighty Stronghold that the whole world may attain unto true liberty. He hath drained to its dregs the cup of sorrow, that all the peoples of the earth may attain unto abiding joy, and be filled with gladness. This is of the mercy of your Lord, the Compassionate, the Most Merciful. We have accepted to be abased, O believers in the Unity of God, that ye may be exalted, and have suffered manifold afflictions, that ye might prosper and flourish.

In The Hidden Words Bahá'u'lláh states:

My calamity is My providence, outwardly it is fire and vengeance, but inwardly it is light and mercy.

Speaking of man's impotence to quench the Cause of God. He has revealed:

As My tribulations multiplied, so did My love for God. and for His Cause increase, in such wise that all that befell Me from the hosts of the wayward was powerless to deter Me from My purpose. Should they hide Me away in the depths of the earth, yet would they find Me riding aloft on the clouds, and calling out unto God, the Lord of strength and of might. I have offered Myself up in the way of God, and I yearn after tribulations in My love for Him, and for the sake of His good-pleasure. Unto this bear witness the woes which now afflict Me, the like of which no other man hath suffered.

And again:

By God! Troubles have failed to unnerve Me, and the repudiation of the divines hath been powerless to weaken Me. I have spoken and still speak forth before the face of men: 'The door of grace hath been unlocked and He Who is the Dayspring of Justice is come with perspicuous signs and evident testimonies, from God, the Lord of strength and of might!'

Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, section xlv.

Bahá'u'lláh, The Hidden Words, no. 51, Arabic version.

Bahá'u'lláh, Epistle to the Son of the Wolf, pp. 52-3.

Bahá'u'lláh, Epistle to the Son of the Wolf., pp. 85-6.

After the Tablet of Shikkar-Shikan was revealed, Bahá'u'lláh instructed that copies be sent to several dignitaries both civil and ecclesiastic. All those who received it were astounded by Bahá'u'lláh's faith and courage. Siyyid Ḥusayn, for whom Bahá'u'lláh revealed this challenging Tablet, was a native of Qum. He became a Bábí in the early days of the Faith and joined the defenders of the fort of Shaykh Tabarsí, where over three hundred Bábís under the leadership of Quddús were besieged by the army of the Sháh. For several months they had to endure starvation and fierce attack. The acts of heroism and self-sacrifice demonstrated by these men of God are unparalleled in the history of religion.

However, Siyyid Ḥusayn was no hero. Towards the end when tests and trials were at their peak, he betrayed his friends. This happened after Quddús had warned his companions that days of intense suffering and devastating affliction were at hand. The very night this warning was uttered, the Siyyid despatched a message to the retreating commander of the army, informed him of the death of Mullá Ḥusayn whom the enemy dreaded so much, revealed some facts concerning the fewness of the defenders of the fort, and urged him to make a final onslaught, assuring him of victory.

Emboldened by these revelations, the army launched several attacks. But each time they were ignominiously defeated. At last, finding the situation unbearable and alarmed at the prospect of losing his life, Siyyid Ḥusayn deserted the fort and went straight to the enemy camp. There he recanted his Faith and gained his freedom.

Bahá'u'lláh's amanuensis, in a Tablet apparently written in Adrianople, has condemned Siyyid Ḥusayn for his unfaithfulness and treachery. In it he states that his disgraceful treatment of Quddús was so heinous that he is ashamed to mention it. This refers to the day that Quddús was being conducted to the scene of his martyrdom, chained, surrounded by a howling mob, and assailed from every direction. During such tragic circumstances, in order to demonstrate his withdrawal from the Faith, Siyyid Ḥusayn went forward and smote Quddús in the face.

In spite of his unfaithfulness and treachery, the Siyyid managed, soon after this shameful act, to enter into the fold again. Indeed, in 1852, when Bahá'u'lláh was taken to the Síyáh-Chál, he too was imprisoned there as a Bábí. Later he went to Baghdád and joined the community there. He was never faithful to the Cause of God. When Bahá'u'lláh was in Adrianople, he openly showed opposition to Him and became a follower of Mírzá Yahyá.

Mírzá Áqá Ján. See p.40.

Some have reached the conclusion that Siyyid Ḥusayn was not a genuine Bábí, had adopted the Faith as a convenient cover for his activities, and was planted as a spy both at Shaykh Tabarsí and the Síyáh-Chál.

Z000

The above verse from the Persian poet Háfiz is the opening line of Bahá'u'lláh's Tablet known as the Tablet of Shikkar-shikan which are the opening words of the above poem. The late Bahá'í scholar Mr. Habíb Taherzadeh in collaboration with a committee of scholars has made a translation of a portion of this Tablet which is published in Volume 18 of The Bahá'í World: 1979-1983 (Bahá'í World Centre Publications, 1986, p. 11). The original Persian, of course, has an unmatched beauty and power which is very difficult, if not impossible, to translate into English.

Some details about the circumstances surrounding the revelation of this tablet can be found in H. M. Balyuzi's book Bahá'u'lláh: The King of Glory as well as in Adib Taherzadeh's book The Revelation of Bahá'u'lláh, Volume One. Briefly, since his arrival in Baghdad in July 1860 as the Persian Consul, Mírzá Buzurg Khán started harassing the community of Bábí believers and started collaborating with the Muslim divines to put pressure on the Ottoman government to have Bahá'u'lláh and His companions and followers extradited back to Iran. Bahá'u'lláh advised the believers to seek Ottoman citizenship and protection. The Consul and the Persian Foreign Minister Mírzá Sa'id Khán then started pressing the Ottoman government to banish Bahá'u'lláh to a place farther from the Persian border. Now, around this time there was a fickle Bábí in Baghdad who, apparently, was in communication with Mírzá Sa'id Khán; his name was Mírzá Ḥusayn-i-Mutavalli of Qum. He was amongst the besieged believers at the fort of Shaykh Tabarsi; but when Quddis warned the Bábís of hard times ahead, he broke ranks with the Bábís and communicated with the enemy that the Bábí commander Mullá Ḥusayn had died. This Mírzá Ḥusayn-i-Mutavalli-i-Qumi later insulted Quddús. In the aftermath of the August 1852 attempt on the life of the monarch, he was imprisoned with Bahá'u'lláh in Síyáh-Chál but when, one day, food was brought to the prisoners from the Imperial Court, Bahá'u'lláh instructed all not to partake of the food. Mírzá Ḥusayn-i-Mutavalli was the only person who disobeyed Him. So, around 1860-61 or so, Mírzá Sa'id Khán, in order to silence Bahá'u'lláh, sent a letter to Him through Mírzá Ḥusayn-i-Mutavalli, advising Him not to teach, not to appear in public, not to talk about The Faith, etc. for His safety and well-being. The Foreign Minister Mírzá Sa'id Khán and Mírzá Ḥusayn-i-Mutavalli-i-Qumi were in communication with each other.

by Iskandar Hai

The Tablet of Shikkar Shikan is a very special Tablet. Since you know the background I shall not repeat it here. Háfiz in his poem is praising his own poem. This is customary in Persian poetry that a poet sometimes boasts and composes poems in self-admiration. Since in Persia parrots are known to be birds of India and Bengal in India used to be one of the famous seats of Persian language and literature, Háfiz is referring to the geographical extent of his fame and the spread of his poetry. One of the favorite items for parrots is apparently lump of sugar. ”Shikkar Shikan” (literally ”sugar breaker”) is a reference to the lump of sugar being broken by parrot's beak! Allegorically it means ”sweet speaking” or having pleasant disposition or talent. At the same time parrot is a bird who can learn and imitate words or short phrases. So it is a speaking bird. Allegorically parrot refers to psittacine individuals [”parrot-like,” from Gr. psittakos, ”parrot”]. Háfiz wants to convey that his poetry is so sweet that can make the parrots in India sweet speaking birds!

Mírzá Sa'id Khán, Minister of Foreign Affairs of Nasiriddin Sháh, was a man of letters. Bahá'u'lláh knew him from the time that both were frequenting the court circles. This Tablet is actually addressed to Mírzá Sa'id Khán> who had sent a letter to Bahá'u'lláh cautioning and intimidating Him because of possible troubles that may come to Him if He continues to proceed in supporting the new Cause. Apparently Mírzá Sa'id Khán> had written his letter in a poetic and high literary style. Thus Bahá'u'lláh, answering him, starts His Tablet with this famous poem of Háfiz. This Tablet is revealed in most beautiful literary style and is indeed very moving.

by Iraj Ayman

Shikkar-Shikan-Shavand

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, 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.’

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

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.

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

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. ” 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. ” 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.

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)

Qur’án 8:30.

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. ”

Qur’án 10:41

Thou should be apprised to the fact that one of the divines 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!’

This is a reference to Shaykh ‘Abdu’l-Ḥusayn-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.

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.

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 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.’

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

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

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.’ ‘If God helps you, none can overcome you; but if He forsakes you, who then can help you after Him?’ ‘Peace be upon him who follows the guidance!’

Qur’án 2:156.

Qur’án 3:160.

Qur’án 20:49.