In terms of its consideration, it is the Pen (Qalam). (Esfâr, 245)
The Tablet (Lawḥ), the Clear Book, and the Universal Soul (nafs kullī) are one and the same. (Kāshānī, 73; Jāmiʿ, 94)
The First Tablet (al-lawḥ al-awwal), is the Tablet of Light (nūr). It should be known that it is not necessary for the tablet to contain only the sciences that give it its name. That knowledge may be found in the tablet, but it may also be found in other tablets. However, since knowledge predominates in the tablet, it is given that name. The same is true for the surahs of the Qur'an: whichever matter predominates in a surah, it is named after that. Yet, in the surah, there is both that which gives it its name and other matters. In the Tablet of Light, there is the unique attribute of the Real (al-Ḥaqq) through tanzīh (declaring God's transcendence) and wāḥidiyya (unity). The ruling specific to God Most High, which distinguishes Him from His creation, His rubūbiyya (lordship), all His beautiful names and exalted attributes, and His qudra (power) are all mentioned there. All these, in a manner befitting God Most High, are present in the tablet called the Tablet of Light (lawḥ al-nūr) in the form of tanzīh.
The Second Tablet (al-lawḥ al-thānī) is the Tablet of hudā (guidance). In this tablet are divine reports of experiential knowledge (ʿilm dhawqī). This is the image of the light of inspiration (ilhām) in the hearts of the believers. For hudā, in its essence, is a sudden, existent secret of inspiration from Allah to His servants. This secret is the divine attraction (jadhba) of light by which the gnostic (ʿārif) ascends to high stations on the divine path. (Insān, I, 70)
The Tablet of ḥikma (wisdom) is the tablet in which knowledge of the spiritual journey (sulūk) is found, through manifestation and experiential taste, in the sacred stations such as removing one's sandals, ascending Mount Sinai, speaking with the tree, and seeing fire in the dark night, all of which are entirely composed of divine secrets. This tablet is the origin of knowledge in which spirituality descends successively through means such as subjugation (tashkhīr). Some of the knowledge in this tablet encompasses all divine wisdoms; some of it is the origin of knowledge explaining the characteristics of astronomy, geometry, mathematics, trees, stones, and the like. Those among the Children of Israel who mastered this knowledge became rāhibs (ascetics). In the language of the Children of Israel, rāhib means one who abandons the world and seeks his Lord, i.e., a mutaʾallih (one who deifies).
The Tablet of Powers (lawḥ al-quwwāt) is the fourth tablet. In this tablet and in human faculties, there is the knowledge of ḥikma-related revelations (ḥikmatī tanzīlāt), i.e., divine inspirations related to wisdom that descend from above. This is the knowledge of experiential tastes. Those among the Children of Israel who attained this knowledge became ḥibrs (learned ones). Ḥibr is at the rank (martaba) of the four inheritors of Moses (peace be upon him). Most of this tablet consists of symbols, parables, and allusions. These allusions (ishārāt), God Most High placed in the Torah to instill divine wisdoms into human faculties.
The Tablet of Judgment (lawḥ al-ḥukm) is the fifth tablet, in which are found commands and prohibitions. These commands and prohibitions are those which Allah made obligatory and forbidden for the Children of Israel. This tablet contains the sharia (sacred law) of Moses (peace be upon him), who was sent as a prophet to the Jews.
The Tablet of ʿubūdiyya (servitude) is the sixth tablet. This tablet includes the humility, neediness (iftiqār), fear, and sorrow required of creatures. For this reason, Moses (peace be upon him) said to his people: If any of you responds to evil with evil, he has committed an error like Pharaoh's claim to divinity. For the servant has no right to do so, as is stated in the lawḥ al-maḥfūẓ (Preserved Tablet). In this tablet, there is knowledge of tawhid (the oneness of God), submission, tawakkul (reliance upon God), tafwīḍ (entrusting affairs to God), riḍā (contentment with God's decree), fear, hope, aspiration, renunciation, turning to the Real, abandoning all else, and similar secrets.
The Seventh Tablet (al-lawḥ al-sābiʿ) is the tablet in which is mentioned the path that leads to God Most High and distinguishes the path of happiness from the path of wretchedness. The permissibility of being on the path of happiness and the explanation that the path of happiness is superior to other paths are found in this tablet. (Insān, 1, 71)