George Ronald Baha'i Studies Series
The Baha'i Faith and
tl1e World's Religions
edited by
JVIoojan Momen
Papers presented at the Irfan Colloquia
Published in collaboration with the Haj Mehdi Aijmand Memorial Fund
George Ronald
George Ronald, Publisher Oxford
vvwvv.grbooks.com
© Nloojan Momen 2003
All Rights Reserved
tl catalogue record far this book is available from the British Libra1)'
Printed in Great Britain
Contents
lntrodwtion
The God of Baha'u'llah Nfoojan Jvfomen
Seeing Double: The Covenant and the Tablet of Al,J.mad Todd Lawson
The Sufi Stages of the Soul in Baha'u'llah's The Seven Valleys and The Fom- Valleys Julio Savi
The Baha'i Faith and Higher Biblical Criticism Robert Stoclonan
v
39
89
African Traditional Religion - A Baha'i View Akwasi 0. Osei u5
African Traditional Religion and the Baha'i Faith Enoch Ta11)'i 129
Monotheistic Religion in Africa: The Example of the Swazi People Jvlargaret and Crispin Pembeiton-Pigott 147
The Bal1a'i Approach to Other Religions: The Example of Buddhism .Moqjan Momen r 67
Common Teachings in Chinese Culture and the Baha'i Faith -From Material Civilization to Spiritual Civilization Albeit K Cheung 189
The New Age Movement and the Baha'i Faith .(aid Lundbeig 213
The Bab's Epistle on tl1e Spiritual Journey towards God Todd Lawson 231
. "The Risala fl al-Suluk, text, translation and commentary," Bahai Studies: vol l The E vvoRLD'S RELI< Bahai Faith and World Religions, ed M. Momen, George Ronald: Oxford, 2003[2004], . pp. 231-47.
:1ples. Peters, The ~vo·---- : gs: r) holism, 2) monism, ' rnation, 6) evolution/ larly, Kyle, The .New Age ifies the New Age is its an nature, and the basis
7, r97. Yet scholars like Rothstein, 'New Age
dberg, 'The Bedrock of
{Acts.
Lily resemblance' see for inds of Literature. ture, p. 154; states that
122-5. Italics added. see for example Shoghi
I I I [ !:
•if i;, -•.
The Bab's Epistle on the Spiritual Journey towards God
A Provisional Translation by Todd Lawson
I. In the Name of God, the Merciful, the Compassionate
2. Be steadfast, 0 seeker of piety, in the station of affirming the divine unity As God, exalted be He, has said:
3. '.As for those who say "our Lord is God" then continue steadfast, the angels descend upon them saying "fear not, nor be grieved, and receive good news of the garden which, ye were promised!"'
4. Know ye that 'the paths to God are as numerous as the breaths of the creatmes' yet, there is no soul but one and there is no religion but the one religion, and it is the Cause of God. And our command is but a single act.
5. So set thou thy face steadily to the true faith - the nature made by God - in which He has made men. There is no altering God's creation.
·~ 6. Verily, Religion is supported by four pillars:
1) Affirming Divine Unity 2) Prophethood 3) Guardianship, and 4) The community of true believers
These are four gates of which none is of any use without the others.
7. And all of this is the Face of God which will never perish. And this is the love of the Family of God which is the same as the love of God. This is the Hidden Treasure to which the Prophet, upon him and his family be peace, openly alluded when he said: '.Above each good is another good until one loves us, and when one loves us there is no higher good.'
8. So love, beloved, lover, and Beloved are four divine signs appearing from the radiant self-ma~1ifestation of the family of God in you and in your soul. Vlhenever these four signs are remembered within you and your heart is illumined, and your soul stirred, and your spirit moved and your body qual\.es with longing, then you are truly among the people of paradise and the companions of the Commander of the Faithful, upon him be peace.
THE BAHA'f FAITH AND THE WORLD'S RELIGroJi ""h~
·;.>C'
g. At such a time you are indeed in conformity with the true religion and the tru'!' balance and the obvious and clear path. Above this station there is no highe' good.
ro. Thus one ascends unto the abode of the permanence of God.
There is no end to the love of God and no finish.
This is the guiding principle of the search.
rr. There can be no question, the Shari'a in its entirety is one method in the quest of the servant for his Lord, but by proceeding according to the guiding principle as We have indicated.
r2. As for the method of attaining the guiding principle.:.... know that attainment to the station of your sign is attainment to your Lord. And this is the station of pure piety towards God, exalted be He, as when one of the prophets asked of God, praised be He, 'How can we attain to Thee?' God, may he be exalted, said, 'Cast away thyself and rise to Me.' .
13. This is why the station of the novices is conditional upon denying the self what it passionately desires and forcing upon it what it detests because there is no veil more base for the servant than his own self.
r4. By God! If you struggle against your self you will by and by send it to the station of nearness and remembrance and intimacy in the shade of your Beloved and adore Him above all else, to the extent that even if you were cut to shreds you would not be negligent of His station. Because, the lmower is he whose heart is with God and he has no speech, thought, nor act except in, by, with and about God, exalted be He.
r5. Neglect not your personal struggle thereby forfeiting thy portion in this world but do thou good as God has been good to thee.
16 .. And if you are neglectful it will be your great loss on the Day of the Return and you will say: '.Ah! Woe is me! - in that I neglected my duty towards God.'
17. So pass on whither We have been commanded and fear not the reproaches of those who find fault. This is the grace of God which He will bestow on whom He pleaseth and God is the owner of all Grace and the All-Knowing.
r8. Flee from whatever distracts you from Goel. Indeed such is a deadly poison which will consume you in flames while you are unaware.
THE BAB'S EPISTLE ONT
lg. Nay, were you to knc certainly see hellfire.
20. It is incumbent upor is the chief of all evil a dog of the Jews iE people of the marke the source of that ne
2r. Indeed, the world an God, exalted be He, self then you are in l and sever thyself fr alienation of people the enemy from amc
22. And when you have of God will open to the Holy One.
23. For the people of in
'Rend the veils of g. veils and be attracte until the light of dav city of unity while everythin:g that has 1
the praised station glorify Goel at nigh1 midst of intense da1 a praiseworthy stati1
24. Finally, this book, ' possessed of insigh1 believers in the divi my master, my supr God lengthen his li your Lord made sm diverse of hues, w
oppressors increase
)RLD'S RELIGIONS
ligion and the true there is no higher
nethod in the quest ing to the guiding
v that attainment to :his is the station of ,e prophets asked of may he be exalted,
enying the self what cause there is no veil
send it to the station of your Beloved and :re cut to shreds you r is he whose heart is 1 bv with and about
' n
portion in this world
ay of the Return and y towards God.'
not the reproaches of will bestow on whom IJ.1-Knowing.
:h is a deadly poison
THE BAB'S EPISTLE ON THE SPIRITUALJOURL"\JEY TOV\'ARDS GOD/Lawson
19. Nay, were you to know with certainty of mind you would be aware. You shall certainly see hellfire. Again you shall see it with certainty of sight.
20. It is incumbent upon you to abandon the world and all that is in it. Indeed, it is the chief of all evils. And in yow- quest do not linger in any one station. Thus a dog of the Jews is better than the people of the marketplace because the people of the marketplace are the people of lingering. Verily, such lingering is the source of that negligence which bars access to God.
21. Indeed, the world and the hereafter are two spiritual states. If you turn towards God, exalted be He, then you are in paradise and if you are occupied with your self then you are in hell and in the world. Therefore understand these allusions and sever thyself from all unworthy habits and lusts. Endure patiently the alienation of people and the blame of the companion and the malicious joy of the enemy from among family and offspring:
22. And when you have begun your quest along this path of search, then tlle gate of God will open to your soul and you will request entrance into the realm of the Holy One.
23. For the people of insight these subtle allusions will suffice:
'Rend the veils of glory and allusions and efface the idle fancies and rend the veils and be attracted to the exclusive unity through affirming the divine unity until the light of dawn shines forth from the sun of thy reality and you enter the city of unity while its people are unaware "and extinguish the lamp" of everything that has veiled you from God, exalted be He. Thus will you attain to the praised station that God, exalted be He, has promised the people who glorify God at night - that is: turning towards the absolute divine unity in the midst of intense darkness. And so, it may be that thy Lord will raise thee up to a praiseworthy station.'
24. Finally, this book, on the proper method of search, is kept brief for those possessed of insight. In it is that which will suffice for the pure amongst the believers in the divine unity. The particulars have been fully vvritten about by my master, my support, my teache1~ the pilgrim Sayyid Ka'.?im al-Rashti, may God lengthen his life and bring forth from it good results. So seek the way of yow- Lord made smooth for thee. 'There cometh forth from their bellies a drink diverse of hues, wherein is healing for mankind' and a mercy; 'while the oppressors increase only in ruin'.
***
\::::
234 THE BAHA'I FAITH AND THE WORLD'S RELIGIONS{\
The provisional translation offered here is of one of the Bab's earliest extant writ- ,\' ings (perhaps the earliest) lmown as the Risdlafi~-sulzik. 1 MacEoin lists five privately .... published 'editions' for the Risdla and correctly observes that the original work 'appears to have been written during the later years of the life of Sayyid Kazim Rashti (and thus before the commencement of the Bab's own dispensation)'. 2
l\!lacEoin has chosen to translate suluk as 'right behaviour' but the contents and concerns of this brief piece strongly suggest that a more accurate rendering would be 'journey', 'spiritual search' or even 'mystic quest'. The above translation of the text is offered without the encumbrances of copious notes and references, except as indicated by quotation marks and other minor punctuation (Arabic has no punctuation system analogous to English usage). Also, in some cases the above translation violates strict literalness in the interest of readability.3
Much of the Quranic and Hadith material in this work will continue to figure prominently in later writings of the Bab. For example, the relatively lengthy quotation with commentary from the Hadith Kumayl (begins: 'Rend tl1e veils of glory' and ends 'raise thee up to a praiseworthy station ( QWNI)' in the above translation and slightly differently in the one below) in this short work is noteworthy because it shows the importance the Bab attached - from the beginning - to this celebrated and widely-commented short sermon of 'Ali ibn Abi Talib, the first Imam of the Shi'a and prime bearer of post-prophetic spiritual authority and charisma (waldya). This Hadith is also lmown as the Jjaditlz md )Hwqiqa, that is to say the sacred words in answer to the question 'What is divine reality?'. It should be noted, also, that this very important Hadith is not found in the canonical Naly" al-baldglza (the standard compilation of the writings and sermons of the Imam 'Ali). Reference to this hadith by the Bab is significant because it shows that he was clearly engaged in the long, venerable and exceedingly rich Shi'i mystical - or gnostic - discourse. Indeed, the Bab also wrote a separate commentary devoted solely to this sermon.4 In the Babi/Baha'i tradition, interest in the Hadith did not stop with the Bab, one of whose more prominent followers eventually adopted one of its distinctive formulations, sublz-i azal, as an honorific title. Baha'u'llah also makes repeated reference to this sermon throughout his writings as when, in ref erring to another one of the sermon's distinctive ideas, he speaks of the 'veils of glory' (.rubulzat al-:Jald~. The literal meaning, 'lofty praises of divine glory', suggests that one must rigorously avoid equating one's understanding (and therefore one's 'self') of sublime divine qualities with the absolute unknowable essence of God (hence 'veils of glory' could be translated as 'delusions of grandeur'). 'Veils of glory' is a symptom of spiritual disease diag11osed originally by '.Ali.
The translation offered here also demonstrates, if such were necessary, how important the Qur'an was for the Bab. It is essential to point out that while many of the Quranic quotations or references are very brief, their appearance in this text is also meant to stimulate in the mind of the reader the immediate scriptural context that they represent in addition to the relevant distinctive Shi'i understanding of the verse or exegetical tradition. Therefore, in the notes accompanying the second translation below; some of the unquoted Ouranic context is supplied.
THE BAB'S EPISTLE ON 1
This Risdla also shov ment to the teachings of mention of the latter, Shaykhi teachings. Shay) Shi'i belief and practice number of the tradition; 'doctrinal' matter, the Sl the profound laws of c example, the realms of l worlds which individual One sees this concern ' writings of the Bab. Hi Baqara (Chapter of th attributes and qualities number four as far as e There is little doubt tha1 traceable to the teachin work at hand, the fom Tawl;tid, Nubuwwa, Imi ments' of love, beloved, the symbolic importanc passage in the Seven v modes of time6 or the s Whether this preoccupa tial work of MulLi ~adr~ established.
The understanding tions, rather than plac1 Shaykh Al;.mad and Sa) A good example of the the Shari'a in its entire1 but by proceeding accor idea is in line with the tr the spiritual masters of gious law, is absolutely t
is destined to lead that 1 is symbolized by the w standard technical terrr. to collectively as the ~~
'ultimate' or 'divine' Re highest possible limit of such aspiration (see, fo three traditional stages , frequently coordinated
i'ORLD'S RELIGIONS
earliest extant vvritrin lists five privately :i.t the original work .fe of Sayyid Kazirn own dispensation)'. 2
JUt the contents and ·ate rendering would ve translation of the references, except as rabic has no punctuJ1e above translation
'ill continue to figure Ltively lengthy quota-1d the veils of glory' :he above translation toteworthy because it ,. - to this celebrated ~
he first Imam of the nd charisma (wal4yd). say the sacred words : noted, also, that this ·baltigha (the standard ference to this hadith engaged in the long,
liscourse. Indeed, the this sermon.4 In the Nith the Bab, one of :s distinctive formularepeated reference to ) another one of the (~ubuhat al-jala0. The one must rigorously
lf ') of sublime divine ~ 'veils of glory' could symptom of spiritual
were necessary, how t out that while many .ppearance in this text immediate scriptural stinctive Shi'i under~ notes accompanying : context is supplied.
I . \
I I· I I 1.
THE BAB'S EPISTLE ON THE SPIRITUALJOUR.NEY TO\•VARDS GOD/Lawson
This Risala also shows quite clearly the interest the Bab had in and his attachment to the teachings of Shayl<l1 Al;.mad and Sayyid Kazim. Apart from the explicit mention of the latter, the basic quaternary structure of the discourse reflects Shaykhi teachings. Shaykh Al;.mad al-Al;.sa'i introduced certain changes in Twelver Shi'i belief and practice. Among the more prominent of these was to reduce the number of the traditional pillars of faith from five to fom~ Far from being a merely 'doctrinal' matter, the Shaykhiya held that this number was more in harmony with the profound laws of creation and the cosmos. According to the Shayld1is, for example, the realms of lalzut,jabarut, malakut and nasut are, among other things, four worlds which individual souls must traverse in order to reach their ultimate destiny. One sees this concern with the fourness of things, or quaternity, throughout the writings of the Bab. His earliest sustained Qur'an commentary on the Surat alBaqara (Chapter of the Cow) is full of tetradic structures of various spiritual attributes and qualities. The Qayylim al-asma itself is structured around the number four as far as each of the separate chapters of that work are concerned. There is little doubt that these quaternary structures in ilie writings of the Bab are traceable to the teachings of the first two masters of the Shayld1i school.5 In the work at hand, tl1e four Shaylilii pillars of belief are explicitly mentioned (viz: Tawl;.id, Nubuwwa, Imama, Shi'a) and tacitly correlated with four spiritual 'movements' of love, beloved, lover and Beloved. One may also see ilie continuation of tl1e symbolic importance of four in tl1e writings of Baha'u'llah. For example, the passage in the Seven Valleys that speaks of the four kinds of love and the four modes of time6 or the structure itself of the entire work entitled the Four Valleys. Whether this preoccupation witl1 .guaternity is directly connected with the influential work of Mulla$adra (namely his magnum opus, Tlze Four]oume_J1s) has not been established.
The understanding of the 'next world' (paradise or hellfire) as spiritual conditions, rather ilian places, is also a distinctive Shaykhi teaching and shows how Shaykh Al;.mad and Sayyid Kazim combined tl1e languages of Sufism and Shi'ism. A good example of the way which the Bab continued this is his statement: 'Indeed the Shari'a in its entirety is one method for the guest of the servant for his Lord, but by proceeding according to tl1e guiding principle as We have indicated ... ' This idea is in line wiili tl1e traditional Sufi motto: Shari'a, Taiiqa, I:laqiga. According to tl1e spiritual masters of ilie Islamic tradition, the Shari'a, or obedience to the religious .law, is absolutely essential for the spiritual life of the believer. This obedience is destined to lead tl1at believer to a fuller knowledge or awareness. This awareness is symbolized by the word tadqa which literally means 'way' or 'path' and is the standard technical term for a mystical orde1~ The Sufi orders of Islam are ref erred to collectively as the f,uruq or f.ariqtit, plurals of the singular f,ariqa. Finally, l1aqiqa 'ultin1ate' or 'divine' Reality is the word used by these same masters to indicate t11e highest possible limit of human aspiration. Indeed, zwqiqa generally remains beyond such aspiration (see, for example, the Bab's allusions to this in this Ristila). These three traditional stages of the quest (all of which are addressed here by the Bab) are frequently coordinated in the mystical literature with three modes of being: muslim,
THE BAf-lA'I FAITH AND THE WORLD'S R.ELIGI~®; ·:'~~.'?~
mu'min, mu(zsin. The muslim is the one who submits to the law or Shmi'a, even if·:·h~!\~ doed not fully 'understand' why he should. The mu'min, or secure (or faitlifuf'.: believer, has through his submission acquired a fuller understanding of obeclie11 and the law. The mu~sin, one made pleasing to God, 'automatically' reflects in , actions and deeds the transformative beauty of this faith and understanding. The three stages are also frequently correlated with the three modes of perception ref err to in the Qur'an as 'ilm al-yaqin (Qur'an 102:5), 'ayn al-yaqin (Qur'an 102:7), zzaqq )laqin (Qur'an 56:95, 69:5r): the knowledge of certitude, the perception of certitu the reality of certitude. Note that the Bab also refers to this triad towards the end:;, of the Risala. These three modes of certitude are also associated with the three ••· modes of soul mentioned in the Qur'an: al-nafs al- 'ammara bi'l-sU' (Qur'an r2:53), al-nefs al-lawwama (Qur'an 75:2), al-nafs al-mufma'inna (Qur'an 89:27): the erring soul, the guiding soul, the soul at peace. 7
For those who would like to pursue a more detailed study of the Risala, I offer ' below a second translation. This one is more technical in general, does have some explanations scattered throughout the text and in the accompanying notes there are references to some pertinent scholarly literature. Before proceeding to this second translation, it is necessary to mention an essential feature of the manner in which the Bab expresses his ideas. He does this not only by citing words of scripture -Qur'an and Hadith, or through demonstrating his knowledge of Shaykhi philosophy. A strilcing feature of the Bab's style - and one that would continue to characterize it throughout his ministry, is the poetic and 'musical' use of the Arabic language. In t11e brief work at hand, the most frequent Arabic roots used are Q- JillM (straightness, rising, standing), B-W-B (gate), W-lf-D (oneness). These have been indicated below in this second translation to attempt to give some idea, however self-defeating, of the Bab's artistry. Also, in the following translation those words that are taken from the Qur'an are indicated in italics, while in one paragraph words from the Hadith Kumayl are in small capital letters. Qur'an translations are based upon those of Yusuf Ali.
Epistle on the Spiritual Discipline Required for the Journey towards God
The Bab)s Risalahfi/s-Suluk ila Allah
8 IN THE NAME OF GOD, THE MERCIFUL, THE COMPASSIONATE (QUR'AN PASSIM)
Be steadfast (Q}'VM)9, 0 seeker of piety (TQ}'V), 10 in the station (Q}'Vivl) of affirming the divine unity ( WlfD)." God, exalted be He, said:
As far those who scry 'our Lord is God' then continue stea4fast (QYVi\IJ), the angels descend upon them scrying Jear not, nor be grieved, and receive good news ef the garden which ye were promised!' (Qur'an 4r:30; cf also 46: r3)
BAB'S EPISTLE ON
/ Know ye that 'the path ·. tures', 12 while there is n
and that there is no re Cause ef God (amr Allah; but a single (ac~ (wa ma the verse, not quoted h
So set thou (fa-'aqim; Q}'v Allah) in which He has m. the encl of this verse ar by the Bab: That is the r 31: turn ye back in repentt [wa'aqimu al-salat; Q}'VA mushrikin}. 32: those whl rejoicing in what the.JI had i
Indeed, [true] Reli[5ion
r) Tawlzid ( affm 2) Nubuwwa (pr 3) f!Val4Jia (guar 4) Shi'a (the co1
These are four gates (a1 the others.
And all of this is the jal And it (i.e. this 'face of is the same as the 1oi Treasure15 to which the when he said: 'Above e loves us there is no hig.
So love V.iubb), beloved signs (4Jiat) appearing • Allah) in you and they c
'Whenever these four si and your soul stirred, (shawq), then you are tr ions of the Command1
At such a time you are Q]>ViH) and the 'Ji-ue B1
)RLD'S RELIGIONS
Shaii'a, even if he secure (or faithful) iding of obedience :ally' reflects in his 1derstanding. These perception ref erred r'an ro2:7), J1aqq aleption of certitude, ad towards the end tted with the three '-se (Qur'an 12:53), :27): the erring soul,
>f the Risrila, I offer ~al, does have some ying notes there are :ding to this second
1e manner in which 'ords of scripture -of Shaykhi philoswould continue to J' use of the Arabic ~oots used are Q;-Ws). These have been ;ome idea, however .slation those words ~ in one paragraph r'an translations are
f ourney towards
8 : ( QUR' AN PASSIM)
(Qj"IV.!11) of affirming
( QJ!fl_M)) the eive good news ;o 4.6:r3)
THE BAB'S EPISTLE ON THE SPIRITUALJOURNEY TOl•VARDS GOD/Lawson 237 -------· ___________________________ ___:::'._'.__.
K.now ye that 'the paths to God are as numerous as the breaths (arifas) of the creatures','" while there is no soul but one (nc!fi· wahida; H·'JfD; cf Qur'an 4:1; 31:28; 39:6), and that there is no religion but the one religion (din wahid; WlfD;), and it is the Cause ef God (amr Allah; Qur'an 33:37; 49:9 and jJassim). And our command (amruna) is but a single (act) (wa mri amrzma illri wahida; WJ-jD; Qur'an 54:50; the second half of the verse, not quoted here by the Bab, continues: as the twinkling qf an f'.J1e).
So set thou (fa-)aqim; QJ!f!Ji1) tf-1)1face steadib1 to the true faith - the nature made !zJ1 God (fijrat Allah) in which He has made men. There is no altering ef God)s creation. (Qur'an 30:30; cf the end of this verse and Qur'an 30:31-2 alluded to here but not explicitly quoted by the Bab: That is the right religion [al-din al-qay)im; QJ!flM], but most people do not know. 31: turn ye back in repentance to him and fear him {zttaquhu; TQJ+']) establish regular pro;yers [wa) aqimu al-salrit; QJ!f!M]) and be not ef those who join gods with god [wa la takum1 min almushrikin}. 32: those who split up their religion and became mere sects [slzi)an]) each party rqjoicing in what the] had with them.)
Indeed, [true] Religion is supported (mutaqawwam; Q.WA1') by four pillars.
r) Taw/zid (affirming the divine unity) 2) Nubuwwa (prophethood) 3) Walqya (guardianship), and 4) S!zi<a (the community of true believers)
These are four gates (abwab, sing. Bab, BWB) of which no one is of any use -without the others.
And all of this is the face ef God (wajh allrilz) wlziclz will neverperis/z (c£ Qur'an 28:88). 13
And it (i.e. this 'face of God') is the love of the Family of God ~Jubb al Allalz)14 which is the same as the love of God (wa huwa nafs hubb Allah). This is the Hidden Treasure1s to which the Prophet, upon him and his family be peace, openly alluded when he said: 'Above each good is another good until one loves us, and when one loves us there is no higher good. '16
So love (!Jubb), beloved q,zabib), lover (mul,zibb), and Beloyed (ma~zbub) are four divine signs (O)iat) appearing from the self-manifestation of the family of God (tqfalli al Allah) in you and they constitute your spiritual reality 17
·vvhenever these four sig11s are remembered within you and your heart is illumined, and your soul stirred, and your spirit moved and your body quakes with longing (slzawq), then you are truly q,zaqqan) among the people of paradise and the companions of the Commander of the Faithful,18 upon him be peace.
At such a time you are indeed upon the 1i·ue Religion (al-din al-qq;;;)lim, Qur'an 30:30; QJ!flj\1) and the 1i·ue Balance (al-qistas al-mustaqim, Qur'an 17=35, 26:182; QJ!f1A1') and
THE BAHA'I FAITH AND THE \!\TORLD'S RELIGIONS .
the obvious and clear Path (ahiraf, al-wagifl al-mubln). Above this station (QYlwl) there is no [other conceivable] good q,zasana).
Thus one ascends unto the abode of the permanence of God ( baqa' Allah). 19
There is no end to the love of God and no finish.
This is the guiding principle (qutb) of the search.20
Indeed the Shaii'a in its entirety is a method for the quest of the servant for his Lord but by movement according to the guiding principle (qufb) as I have described.
As for the road to attaining the guiding principle (qufb) - know that attainment to the station (QYV.lvf) of your sign is attainment to your Lord. 21 And this is the station of pure piety (TQJ!f/) towards God, exalted be He, as when one of the prophets asked of God, praised be He, 'How can we attain to Thee?' God, may He be exalted, said, 'Throw clown thyself and rise to.Nie.'22
And this is why the station (QJilfM) of the novices (al-mubtadi'in) is conditional upon denying the self what it passionately desires and forcing upon it what it detests because there is no veil more base (awflash) for the servant than his own sel£
By God! If you struggle against your self and thereby send it to the station of nearness and remembrance and intimacy in the shade of your Beloved and adore Him above all else, you would not be negligent of His station even as you were being cut to shreds, because the knower is he whose heart is with Goel and he has no speech, allusion nor act except in, by, with and about God, exalted be He. 2
3
Neglect not your personal struggle (y'tihM) and thereby forfeit th)1 portion in this world but do thou good as God has been good to thee. (cf. Qur'an 28:77)2'1·
And if you are neglectful it will be your great loss on the Day of the Return and you will say: 'Ah! Jil!oe is me! - in that I neglected n'D' dul:)1 towards God' (Qur'an 39:56).25
So pass on whither we have been orclered26 and fear not27 the rejJroaches ef those who find fault. That is the grace ef God which He will bestow on whom He jJleaseth and God is the owner ef all Grace and the All-Knowing. (Qur'an 5:54)28
Flee from whatever distracts you from God. Indeed such is a deadly poison which will consume you in flames while you are unaware.
NO)~ were )IOU to know with certainty ef mind ('ilm al-)'aqin) 01ou would be aware). You shall certainb1 see hellfire. Again)'OU shall see it with ce1tainl:)1 ef sight ('O)m al-)'aqin). (Qur'an 102:5-7)
THE BAB'S EPISTLE 01
It is incumbent upon ~
chief of all evils. And Jews is better than the place are the people negligence which ban
Indeed, the world anc God, exalted be He, tl then you are in hell ar and sever thyself fron people and the blamt from among family ar
And when you have l God (Bab Allah; BWB) realm of the Most Ge
For the people of insi1
PIERCE THE VEILS OF C
REND THE VEILS and A
THROUGH [?BESEECHI SHINES FORTH from t} [!] j;eople are unaware35 ; from God, exalted be God, exalted be He, 1: jjud .fi 'l-la)1~ that is to s of intense darkness,38
And this book,4° on th insight and in it is tha of the divine unity. Tl support, my teacher, tl and bring forth from i
OJ )'OUr lord made smoot. wherein is healingfor ma1
and a mercy;
f!l!/zile the oppressors incn
V-'ORLD'S RELIGIONS
'e this station (QYV.l\1)
d (baqa' Allah).'9
of the servant for his th) as I have described.
. ow that attainment to And this is the station
1 one of the prophets ::e?' God, may He be
'in) is conditional upon 1pon it what it detests ian his own sel£
: to the station of neareloved and adore Him
1 as you were being cut and he has no speech,
be He.23
it th)I jJortion in this world
a.y of the Return and God' (Qur'an 39:56).25
~e rejJroaches of those who He pleaseth and God is the
a deadly poison which
'))ould be aware). 1'ou shall "J'aqin). (Qur'an 102:5-7)
THE B.r\B'S EPISTLE ON THE SPIRITUALJOURN"EY TO\l\'A.RDS GOD/Lawson _239
It is incumbent upon you to abandon the world and all that is in it. Indeed, it~ the chief of all evils. And in your quest do not linger in any station. Verily, a dog of tl1e Jews is better than the people of the marketplace because the people of the mafk~t: place are the people of lingering (alzl al-wuqijj. Verily, such is the source of that negligence which bars access to God.29 ,-, .h{•
Indeed, the world and the hereafter are two spiritual states.3° If you turn towards God, exalted be He, then you are in paradise and if you are occupied with yoi.J.1;'s·e1f;. then you are in hell and in the .world. Therefore understand. these allusions({fk~~;4't)> and sever thyself from all habits and lusts. And endure patiently the aliena:tfori'i-81: people and tl1e ~lame of the .companion31 and the malicious joy32 of tl;e ~lg~§:. _, from among family and offapnng. · .· ,,;)'f1qt~;t7
And when you have begun your quest along this path of search, then the ~~i~~f.~i_: .. God (Bab Allah; BWB) will open to your soul and you will request entrance ir:it<;~\¥7 • ·-
realm of the Most Generous (mulk al-karim). · :/. . ./'_ .
For the people of insight3
3 [the following] subtle allusions [will sufficeJ:34 · •. ~.(\(;~{~~~~~- _·;.
PIERCE THE VEILS OF GLORY unto [?all] ALLUSION and EFFACE THE IDLE FANOIES:a.iio> REND THE VEILS and ATTRACT THE ABILITY OF [PROPERLY] AFFIRMING DIVINE iJl§i'f::~ THROUGH [?BESEECHING] THE DIVINE EXCLUSIVE UNITY until the LIGHT OF bA,\~~· SHINES FORTH from the sun of thy REALITY and )'OU enter the ci!J1 of unity while~y6jfi, [!]people are unaware35 and EXTINGUISH THE LAJvfP of everyt11i.ng that has veile<=}'_yq.l( from God, exalted be He. 36 Thus will you attain to a praised station (Qv\71V.()37 su¢h,.;~~ God, exalted be He, has promised the people who glorify God at night (alzl al-tp,lzei:.. jjud.fi'l-lqy~ that is to say the turning towards tl1e absolute divine unity in the rp:i4~t of intense darkness,38 soon tl~y Lord will raise thee up to a praiseworth;y station (QW11j.~,1;·
And this book,4° on the WCl:J' (sabi~ of search, is kept brief for those possessed ,of insight and in it is that which will be sufficient for the pure amongst the affirmers of the divine unity The particulars have been fully written about by my master, my support, my teacher, the pilgrim Sayyid Kaf:im al-Rash ti, may God lengthen his life and bring forth from it good results. So seek the w01.41
OJ )'Our lord made smooth for thee. There cometh forth jimn their bellies a drink diverse of hues, wherein is healingfar mankind. (Our' an 16:69)42
and a mercy;
Ttf!hile the ojJjJressors increase onb1 in ruin (Qur'an 17:82).
Appendix 1: Translation of the Hadith Kumayl43
Kumayl bin Ziyad asked 'AJi: 'What is Reality?'44
'AJi replied: 'What are you compared to Reality?'45
Kumayl said: '.Are you not the master of your own secret knowledge?'46
,·,;' .:.~.~·-~~-'
'Ali replied: 'Most certainly!47 But you will receive only a few drops of the ocean of · knowledge that overflows frnm the abundance of my own knowledge. '48
Kumayl: 'Is it like you to disappoint a questioner?'
'AJi responded: 'Reality is dispersing the clouds of glory without allusion. '4·9
Kumayl said: 'Explain this further!'
'Ali said: 'It is the effacement of vain imaginings with clear consciousness of that which is known.'
Kumayl said: 'Explain this further!'
'AJi said: 'It is the rending of the curtain for the conquest of the divine secret.'
Kumayl said: 'Explain this further!.'
'Ali said: 'It is the irresistible attraction of the exclusive divine unity [achieved] by means of the quality of affirming of the divine unity.'
Kumayl said: 'Explain this further!'
'Ali said: 'A light shines forth from the dawn of eternity5° and it radiates its effects upon the temples consecrated to the affirming of the divine unity.'
Kumayl said: 'Explain this further!'
'AJi said: 'When the dawn breaks, extinguish the lamp.'
THE BAB'S EPISTLE OJ'
Appendix 2: Text o the SpiritualJourn
This text is based on Archives and represen
"::!l ~;,UI ~ J? !_,..,
i..1.>J;"lll ._,...l;.ll ·Lo' .j.i')\3:1 I..
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<!!_.J...... J,,,..... :i.;l:.S:JI <.!.LI~., I!_...
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VVORLD'S RELIGlONS
)wledge?'46
drops of the ocean of iowledge. '+3
10ut allusion. '+9
, consciousness of that
· the divine secret.'
ine unity [achieved] by
nd it radiates its effects
:: unity.'
THE BAB'S EPISTLE ON THE SPIIUTUA.LJOURNEY TO\i\'ARDS GOD/I. -------------- ---· ... ,,awson
Appendix 2: Text of the Bab's Risiilahfi's-Sulitk ila Allah (Ep· tl. ·· ... · · is e On· the Spiritual Journey towards God) · . .. . ·'
This text is based on a manuscript (no. 6006, pp. 73-4) in the Tehran B~Ii~h:./ ·· Archives and represents a study towards a critical edition. . "-' ·· ·;:·,
. : ·.·.~:::.:if·>;~.".',·'.--}· · .. =}\._·. c·•:i-,··'
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~!_,~I_,~ 4..9~ ~ y_ l5G ~~~~JS' J...-' J~ ~ 'k,$.&&i.:t~W~ ..J;xil ~-'-' <.!l.,Ll .,,A3 cl.-i ~.J'.!11 oL_':il o_?; l~li &.....;.; </'-' cl.-i .JJ1JI~'-'""0L_l (:')l'~l4~'1'?i' .:, ... ::01 1, ..;..;I ~ _, t~_,. 1 11 ~ 0Wotll r."I ,_,L,....,,,13 81 J-.>I ..:.;i.; ~ i.;_,..i.ll .-~ J)• .j~'.)ffr?F~<
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..:.t....A.:.1 ..::.:~ _,.) .JJI, ..;JI ........a;'-'"" ~jl ~ y~-> .,..,J..:i'll ofa L.~ 4-J.-.it.$~~(:···: .,_.,u_. 0-" .~ .U l;)l,_,,I ~) .1_,...,t.. Jc ~Ji_, '1.L~ J)IJ; c,) .::-;l:..,IJ ,;s'iJI_, yji,tf~::~Jk
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: ~L; ~~ ~l; ~; ~15v~l~Ul> >)>;: l;;.u1 ~·Li ~I ~.dJ.iiJ~;UI µ1_, ~;_,JJ"~i.-,~:(;:2{''~;/ ui~I_, obWI ~ u-<- F'-' uJJ~;i:J ~\.; t.,.;'..JI <}..,_;WI j..:.JL; cW; ~i . ..i1_)01j£s;f~
yl; &.....;.; ._).c ..;:..,...-2 J.ii <.!.U....J.J I.it> ..:.s:.J... l~Lo il:,:11_, J-<o~I .:.-" :,..Ldl ;;,;.w_, 0-:'.ril ;...)l...o;_~i\( : ... C"l-'•.J~~I ? J~I 0L,,...,.... ~L; :; ; _ LJ ..::.._..,bl ;~J J.:>:13 r~S'.'JI ..at.. cs1-c j.i.£:~f:si;
o»_.ll ~J..o J.>~13 "1:<)>.~ .:.-" c-.a.li.;_,.; cLb ~~pl :U..0~-1.>.il; '-:-'~l_;).:; .. ):/L~IJ._\'.:\ ~I J.:>I c)L,,.; .JJI ~_, ~ >.r"'-4 (l..i.o c)l .::L_,J,;L; c)l.u .JJJ .r-4~ .:.-"JS [I_,.;--~!)~'!(, ·"•'.;:
.!.i_.L.. J.,,,... '-!l:SJI -om_, b__t?U> L.oli.o ~)~,JI ._.,....S. wl,;5:.JJ;;..Jl; ~~I:;.;;..~\,; ~_,.:Jrj.2i&Jf~ft ~ (LJ.1._,.L._, ..s~3 tS.i:;,... 4-,=S • ..; ~I~-' .;nJ,..'...J.11 u_;...d-;_...JJ~LlS' •_,j._, ..JL...,,_/~I c)_,0'..)~~;~·
U"WJ ~ ~ d.,Jl ~ ..,.,1_r- ~_,.!:,.; 0-" <;_fa- ')IJ,; d;.) J:,,.., clLl3 ~ ·~ JJ1 JU;(._.dj1'~~'. 1..J L..;. "i I U;1 LW I .;,,-51. 'J; i.;,..jj
THE BAHA'I FAITH AND THE WORLD'S RELIGION$;;
Bibliography
'A.bdur Rabb, Muhammad. The Lift, Thought and Historical Importance ef Abu 1azid aL Bistami. Dacca: Academy for Pakistan Affairs, 197r.
AJ:isa'i, Shaykh Al:unacl (al-). 'al-Risal.a al-'ilmiya', in al-'Allama al-]alil A(zmad bin :(,c9m al-Din al-A(isa'i fl Da'irat al-J)aw' (eel. Mul:i.ammad 'Ali Isbir). Beirut: Dar al-I?ala, 1993, pp. 149ff.
Algar, Hamid. 'Silent and Vocal dhikr in the Naqshbandi Order'. Akten des VII Kongresses fiir Arabistik und Islam wissenschaft, 15 bis. (ed. Albert Dietrich). 22 August 1974-Gottingen: Vanclenhoek & Ruprecht, 1976, pp. 39-46.
'A.Ii ibn Abi Talib (ascribed). NaJY al-balagha (ed. Mul:iammad 'A.bduh). 4 vols. in r. Beirut: Mu'assasat al-A'lami li'l-1\!Iatbu'at, n,d.
Amuli, Sayyidijaydar. Jami' al-asrar wa manba' al-asrar (ed. H. Corbin and 0. I. Yahya). Bibliotheque i.ranienne, vol. 16. Tehran: Institut Frarn;:ais de Recherche en Iran, 1989 [first published 1969].
The Bab. Risalafi'l-sulzik ila Allah. Tehran Baha'i Archives MS. 6006. C., pp. 73-+ -Tefsir surat al-baqara. MS. Baclawi, 'A.bd al-RaJ:iman. Shata(u1.t al-$vfi.;vya, AbU Yazid al-Bistami. Cairo, 1949· Baha'u'llah. The Seven Vallr:ys and the Four Valleys (trans. Marzieh Gail and Ali-Kuli
Klrnn). Wilmette: Baha'i Publishing Trust, 1991 [reprint]. Corbin, Henry. The Man ef Light in Iranian Szifism (trans. Nancy Pearson). Shambhala:
Bouder and London, 1978 [first published as L'homme de lumiere clans le sufisme iranien. Sisteron, France: Henri Viaud, 1971].
- En Islam iranien: Aspects spirituels et philosophiques. 4 vols. Paris: Editions Gallimard, 1971-2.
Izutsu, Toshihiko. 'The Paradox of Light and Darkness', in Creation and the Timeless Order ef Things: Ess0)1s in Islamic Nf)1stical Philosophy. Foreword by William C. Chittick. Ashland, OR: White Cloud Press, 1994, pp. 38-65 [first published as a chapter in Anagogic 0,talities ef Literature (ed. Joseph P. Strellrn). University Park, PA: University of Pennsylvania Press, 1971, pp. 288-307].
Reza, Sayed Ali. Nalrjul Balagha, Peak ef Eloquence: Sermons, Letters and S0)1ings ef Imam Ali ibn Abu Talib. Introduction by Syed M. A. .Jafery. Elmhurst, NY: Tahrike Tarsile Qur'an, 5th edn. 1986.
Lambden, Stephen N. 'A.n Early Poem of l\llirza I:Iusayn 'Ali Baha'u'llah: The Sprinkling of the Cloud of Unknowing (Ras/~1-i 'ama)'. Baha'i Studies Bulletin, vol. 3, no. 2 (198,1), pp. 4-11+
Lawson, B. Todd. The Qyr'an Commentmy ef SCl)yid 'Ali kfuhammad, the Bab. A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfilment of the requirements for the degree of Doctor of Philosophy, Institute of Islamic Studies, McGill University, Montreal,July 1987.
MacEoin, Denis. The Sources for Early Babi Doctrine and Histo1)1: A SurVIJ)I. Leiden: E. J. Brill, 1992.
l\!Iomen, rvioojan. :A.bdu'l-Baha's Commentary on the Islamic Tradition: "I ·was a Hidden Treasure ... " (a provisional translation)'. BahftY Studies Bulletin, vol. 3, no. 4
::~;'.rr:· -_'.':-~~-:,
_}J,~HE BAB'S EPISTLE 0
(Dec. 1985), pp. 4-! at: http:/ /www.no1
Qur'an (The). Yusuf ) Schimmel, Annemari1
North Carolina Pr1
Notes
r. Tehran Baha'i P. begins on the 7tl ago supplied me knowledge of its on H-Bahai a fo at: http://www2.:
2. MacEoin, Sources 3. I should like to i
agreed to look ovaluable suggesti• writings and man Prof Dr Herma1 draft of the tran looked over the Thanks also to D the suggestion to are mine and mi.J
4. MacEoin, Sources 5. Lawson, 'The t
(1819-1850)', par 6. Baha'u'llah, Sevei 7- For a fuller disc1
greater Islamic t between Sufism ;
8. Invocation at th( ra~im. It is wide] culture to begin ; the symbolism of Letters of the Liv
9. 'istaqim - This irr demonstrate two di.reedy addressir Bab about suluk instance of the s various words th; prominence as t eschaton; and 2) in order to replac closing Quranic
IO. ya sa'il al-tuqa - I' recurs throughot
r r. maqam al-taw(zid 'station'. Depenc 'stations' that a S<
tm-vards Goel. In
E WORLD'S RELIGIONS
zjJortance ef Abu 'Yazid al-
a al-Jalil A~zmad bin zqyn ir). Beirut: Dar al-I~ala,
r'. Akten des VII Kongresses ;trich). 22 August 1974.
,d 'Abduh). 4 vols. in I.
Jorbin and 0. I. Yahya). ; de Recherche en Iran,
. 6006. C., pp. 73-4.
imi. Cairo, 1949· rzieh Gail and Ali-Kuli
cy Pearson). Shambhala: miere dans le sefzsme iranien.
aris: Editions Gallimard,
·eation and the Timeless Order by \1\Tilliam C. Chittick. published as a chapter in rsity Park, PA: University
ters and Sqyings ef Imam Ali .irst, NY: Tahrike Tarsile
rn 'Ali Baha'u'llah: The 1Jha'i Studies Bulletin, vol. 3,
hammad, the Bab. A thesis rch in partial fulfilment of Jphy, Institute of Islamic
A Survey Leiden: E. J. Brill,
nnic Tradition: "I Vias a Studies Bulletin, vol. 3, no. 4
THE BAB'S EPISTLE ON THE SPIRITUALJOUR1'\JEY TOWARDS GOD/Lawson
(Dec. 1985), pp. 4-64; see now the revised version available on the \'\Torld VVide V1'eb at: http:/ /wV1rvv.northilLdemon.co.uk/relstud/kkm.htm
Qur'an (The). Yusuf Ali translation, many editions. Schimmel, Annemarie. kf_)'stical Dimensions ef Islam. Chapel Hill, NC: University of
North Carolina Press, 1975·
Notes
I. Tehran Baha'i Archives MS. 6006. C., pp. 73-4, 23 lines per page. The Risala begins on the 7th line of page 73. I am grateful to Stephen Lambden who years ago supplied me with a xerox of this privately published 'edition'. I have no knowledge of its manuscript base. An earlier version of this translation was posted on H-Balrni. a few years ago. It is available, along with the unedited Arabic text at: http://vvvvvv2.h-net.msu.edu/~bahai/trans/vol2/suluk/suluktr.htm '
2. MacEoi.n, Sources, p. 44, also p. 196 (n.b. under, Risalat at-tasdid). 3. I should like to record my debt to Dr Muhammad Afnan who years ago kindly
agreed to look over a preliminary edition of the Arabic text and offered several valuable suggestions based upon his precious and intimate lmowledge of the Bab's writings and manuscripts of the Risala not available to me. I would also like to thank Prof Dr Hermann Landolt for valuable suggestions and comments on an earlier draft of the translation. I am also grateful to 11r Abu Haydar Aqiqi who kindly looked over the Arabic typescript and made crucially important suggestions. Thanks also to Dr Moojan Momen for his critical reading of the text and especially the suggestion to arrange the translation in verse form. All errors in the translation are mine and mine alone. ·
4. MacEoin, Sources, p. 19,g. 5. Lawson, 'The Qur'an Commentary of Sayyid 'Ali Mul;i.ammad, the Bab
(1819-1850)', part r, ch. 2: Hierarchies - r (Tetrads), pp. n5-44. 6. Baha'u'llah, Seven Tlallqys, p. 25. 7. For a fuller discussion of these topics see Schimmel, j\lf_ystical Dimensions, for the
greater Islamic tradition and Corbin, En Islam iranien, for the cross fertilization between Sufism and Shi'ism.
8. Invocation at the beginning of every Quranic sura but one: Bismillahir-ra~manirra[zim. It is widely used throughout the length and breadth of Islamic written culture to begin a piece of writing or speech. The Bab would continue to employ the symbolism of this phrase, knovvn as the Basmala, throughout his ministr)c The Letters of the Living are understood to be 18 living manifestations of its holy letters.
9. 'istaqim - This imperative of the eighth form of the verb Q]!VM is noticed here to demonstrate t\-.Yo features of the Risala. First, this usage shows that the Bab is directly addressing an anonymous male, probably t11e same person who asked the Bab about suluk in the first place (see next note). Second, this also is the first instance of the several appearances of the root QJYA1 in the Risala. Among the various words that are derived from this root, two would gain greater and greater prominence as the Bab's ministry unfolded: l) qfyama: Resurrection, the Shi'i eschaton; and 2) qa'im: Resurrector, One \1\Tho Arises, according to Shi'i tradition, in order to replace the injustice of the world with justice. Note, in this regard, the closing Quranic quotation of the Risala.
10. )'Ct sa'il al-tuqa - Note that the root from which the word for piety is derived TQJ1! recurs throughout the text.
I l. maqam al-taw[zid - Traditional Sufi terminology: maqam is usually translated as · 'station'. Depending upon the schema, there may be 4, 7, 8 or any number of
'stations' that a seeker might expect to achieve and master in the quest or journey towards God. In each station, it should be noted, the seeker may also expect to
THE BAHA'I FAITH AND THE WORLD'S REudibJ~-:-:
encounter various spiritual changes referred to as 'states' - a(zwal, singular ~df"(~gg·~_: below, note 2r). Taw{zid is frequently mistranslated as 'unity'. It is important.id.;! stress here that it is an act, not a noun. The perfect performance of this act is): ''' goal of all believers in the divine unity. See below the references to the Haa1 Kumayl (and the appendix where this Hadith is translated). Here the cerifi subject is precisely guidance, from the Imam 'Ali to another questioner, Kum;;i: ibn Ziyad, on how to properly affirm or 'believe in' divine unity ~ '
I2. Haclith, also quoted in the Bab's Tqfiir surat al-baqara ad 2:38, frequently quoted\ the Sufi tradition. For a discussion of this Hadit11 in the Naqshbandi Sufi tradition, see Algar, 'Silent and Vocal dhikr'. _
r3. The 'face of God' is mentioned several times in the Qur'an. Its interpretation, like many other important Quranic words and phrases, is highly controversial. One of the more frequently quoted verses in which the 'face of God' is mentioned is in the context of the story of the changing of the Qi.blih fromJerusalem to Mecca. This caused a stir in the young community and several of Muhammad's followers questioned this action. In response to tl1ese challenges, this verse was revealed: Unto God belong the East and the vVest, and whithersoeverye turn, there is the.face ef God. Lo! God is All-Embracing, All-Knowing. (Qur'an 2:rr5) 'Face of God' has been interpreted a number of ways. The Manifestation is the 'face' of God in the sense that he represents the visible aspect of the divine, the Deus Revelatus as distinct from the eternally hidden aspect of God, the Divine Essence or the Deus Absconditus. There is another sense in which 'face' can be understood. The root W]H denotes surface and direction. The derivative jiha means aspect or sense ( c£ t11e French sens 'direction' as in the word for 'one way [street]': sens unique). Looked at this way, then the 'face' of God, far from denoting or even connoting any crude anthropomorphism, means 'God's direction'. Thus, the above verse says all directions lead to Goel. This is in accord with the partial Hadith quoted above by the Bab. The direction in which God may be sought is therefore a perfect topic in an epistle devoted to the best way of journeying towards God. C£ also jihat, wcghlwzguh as technical terms in commentary literature, tqfiir. A verse may be said to have several wujzih 'approaches': several different meanings or intentions.
1+ al Allah - 'Family of God' is most in1mediately understood as the Prophet Niuhammad, his daughter Fatima and the twelve Imams. There is also a feature of this usage that indicates 'al' (as distinct from 'a/zl') can also include faithful followers whether related or not. The epithet is frequently used by tl1e Bab throughout his writings.
15. C£ the Hadith Qudsi known as kuntu kanzan makl!fryan 'I was a Hidden Treasure' and the commentary on this important Hadith by '.Abdu'l-Baha translated and commented on in l\llomen, ''.Abdu'l-Baha's Commentary on the Islamic Tradition: "I was a Hidden Treasure ... "'.
r6. I have not found a source for this Hadith. Note here, however, that the Bab, in the course of his epistle on the topic of the mystic quest also provides an interpretation of two key Islamic 'problems': r) the 'face of Goel' and 2) the identiL-y of the 'Hidden Treasure'.
17. The text is difficult to read here. Previously, I saw it as:fika waff, nqfiika. Now I· think it is really fika wa hi:J•a nqfizka. One awaits other MSS, with which to compare this reading. It is useful to recall that the Arabic word nqfi means both 'soul' and 'self', and in certain grammatical constructions, 'the same as'. This, then, could also be translated 'and they are the same as your soul'. The key to this problematic formulation most probably lies in seeing it as an allusion to the famous Hadith man 'arefa, the Hadith of self knowledge. ,-Who knows himself knows his Lord' (man 'arafa n(ifsalzu faqad 'arqfi1 rabbalzu). Although it is not quoted in this Risala, its 'presence' is nonetheless felt in a number of passages. See below.
18. :'\li ibn Abi Talib, the first Imam of the Shi'a.
BAB'S EPISTLE or
rg. Traditional Sufi t, 'annihilation' Jana of True Poverty ' annil1ilate {jana) tl
20. O!,t{b is another tr: who is tl1e beare 'centre'. .L\lthougl central spiritual a note that in one c 'Ali refers to hims of this term elem Babi-Baha'i tram terminology in a later Qgyyzim al-c Qayytim al-asma'
2r. A paraphrase oft knows his Lord.'
22. alqi nqfiaka wa ta,a Bistami, the irnpo famous (or inf am great is my majest around me'. It occ variants referred t most important n follows: 'I [i.e. al-I What is the way t di' nqfiaka wa ta'al, to AM Sa'id al-K
23. The 'self' referrec soul' or nqfi ammai are one. It is tTans: against Goel (and conscience (nqfi la both God and itse
24. Qur'an 28:77 is p< (Num. r6: r-35) VI
arrogant towards bestowed upon hi may be a clue t< continues: and seei mischief. The exho: in religious matte: the teachings of S
25. Qur'an 39:56 ma) extension door or those who mocked!
26. Paraphrase of Qi_; 27. Quranic diction 28. The Bab deviate.'
Again, it is in1por1 imama) as well as t the Qur'an in1me1 less than God ( corre second pillar, nub1
1'0RLD'S RELIGIONS
:~zwril, singular ~uil (see y'. It is important to ance of this act is the :rences to the Hadith :d). Here the central r questioner, Kumayl mity. , frequently quoted in :he Naqshbandi Sufi
Its interpretation, like controversial. One of
:id' is mentioned is in 1Jerusalem to Mecca. [uha1m11ad's followers is verse was revealed: gre is the fltce ef God. Lo! .' has been interpreted :1 in the sense that he ~s as distinct from the 'Jeus Absconditus. There . W]H denotes surface : (cf. the French sens ). Looked at this way, :onnoting any crude above verse says all
:i.dith quoted above by :fore a perfect topic in ls God. Cf. also jihat, ir. A verse may be said tgs or intentions. stood as the Prophet fhere is also a feature a also include faithful 1tly used by the Bab
as a Hidden Treasure' 1-Baha translated and tary on the Islamic
'er, that the Bab, in tl1e .est also provides an e of God' and 2) the
'lea wa fi nefsika. Now I v1rith which to compare means both 'soul' and : as'. This, then, could key to this problematic the famous I-Iadith man · knows his Lord' (man ::ited in this Risala, its below.
THE BAB'S EPISTLE ON THE SPilUTUALJOURNEY TO\l\'ARDS GOD/Lawson 245
19. Traditional Sufi technical term, usually seen paired with its conceptual oppo ·t ' i1 il . 'fl , S r 1 Bal , ' 'll' h si e ann 1 anon ana. , ee, ior exan1p e, < rn u a , The Seven Valleys 'the Vall , of ~r~1e Poverty and Absolute Nothingness'. '!'he basi~ idea is tl1at ~ne seeks~; annil~ilate lfana) the ~~lf, ego. (nefs) so ~hat notlung ren;.ams (baqa) except divinity.
20. OJttb i_s another tradit10na~ ~ufi techmc<l:l term. It typically refers to an individual ;~1ho is, the bearer. o[ spmtual authority (walqya). It means. 'axi~', 'pivot' and centre . ~~hough it is .gei;ierally thought that the word acquired its meaning of
central sp1!itual authonty m a r:iore or less purely Sufi context, it is in1portant to ~lo~e that m OJ_le of the mo~t _widely celebrated se_rmons from the Nahj al-bal6.glza Ali r~fers to himself as the pivot of the commumty' (qu{b al-raJ.za). The Bab's use o~ t~1is te~~-::1 den~o.nstrates one of th~ more _important features of the ShaykhiBabi~Baha i ~adit101~,. namely that ~t contn;ued a, process of ll:sing mystical termmology m a Shi i context. The idea of centre figures prommently m the later Qg.JyU.m al-asm6.. See Lawson, 'The Coincidentia Oppositorum in the Qayyi'.1m al-asma'.
21. A paraphrase of the Hadith man 'arqfa. (mentioned above): 'He who knows himself knows his Lord.' ·
22. alqi nefsaka wa ta' ala. In the Sufi tradition, this Hadit11 is ascribed to Abu Yazid alBistami, the important 9th-century mystic, I\1alamati hero and composer of the famous (or infamous) mata{zat. divine paradoxes such as 'Glory be to me! How great is my, majesty', '~am tl1e \!Vell~preserve~ Tablet' or 'I sa:w the Ka'ba walking aro:-ind me . It occurs m several vanants. See Abdur Rabb, Life, p. 93. None of the vanants referred to tl1ere, however, perfectly matches the vocabulary here. In the most important recension of Bayazid's 'scandalous sayings' the phrase occurs as follow~: 'I [i.e. al-Bistami] saw the Lord of Power in a dream [and I said] "O God! \!\That is t11e way to thee?" He responded: "Cast away thyself and rise [to Me] I di' nefsaka wa ta'ala."' Sha{~zat, p. 96. In the Sufi tradition, this Hadith is ascribed to Abu $a'id al-Kharraz, the important 9t11-century mystic of Baghdad.
23. The, 'self' referr~d to he~e in the fir~t inst~nce wou~d correspo_nd to the 'erring soul or n~ ammara ment10ned above m the mtroduction. In reality, tl1e tl1ree souls are ~me. It is transformed th_rough_the proper spiritual c;li~cip~ine (suluk) from erring agamst God (and paradoxically itself) tlrrough acqmrmg its own awareness or conscience (nefs lawwrima) to guide itself, until fmally it is at peace and pleasing to botl1 God and itself (mutma'inna).
24. Qur'an 28:77 is part of the story of Qfe.run, corresponding to Korah of the Bible (Num. 16: 1-35) whose boundless wealth made him and his followers proud and arrogant towards I\1oses and Aaron. He thought his great wealt11 had been bestowed 11pon him because of some innate 'divine' knowledge. This reference may be a clue to the social class of the addressee of the tablet. This verse continues: and seek not occasions for mischief in the land. For God loves not those who do mischief. The exhortation to a personal y"tihdd (ijtihaduka) or 'irtdependent reasoning in religio·~1s matters' - as distinct from a clerical ijtilzrid, is very much in line with the teachmgs of Shaykl1 Ahmad. See Al~sa'i, 'al-Risa.la al-'ilmiya', p. 152.
25. Qur'a~1 39:56 mafarrattufijanb allah fjanb is a metaphor implying threshold and by extens10n door or gate, that is to say Bab). The verse continues: and was but among those who mocked!
26. Paraphrase of Qur'an 15:65. 27. Quranic diction 28. The Bab deviates, with remarkable deftness, from the Qur'an in this citation.
~gain, it is important to note the mention of the truejiiend (wali, corresponding to zmb.ma) as well as the otl1er elements of t11e Shaykhi four supports in the verse of the Qur'an inunediately following (but unquoted by the Bab): )'Our real friends arc no less than God (corresponds to the fa-st pillar, taw{zid';, His messenger (corresponds to the second pillm~ nubuwwa) and the fellowslzijJ ef the believers (corresponds to tl1e fourth
246 THE BAHA'i F'.i\.ITH AND THE WORLD'S RELIGIONS
pillai~ shi'a) ... (Qur'an 5:55) 29. That is 'lingering/loitering/hesitation' -- wuqzij·- is 'the source of that negligence
which bars access to Goel'. The root meaning of T1VQF is the diametric opposite of the root meaning of SLK from which comes sulzik.
30. !jal - Traditional Sufi technical term transformed here by the distinctive Shaykhi teachings mentioned above in the introduction.
3r. malamat al-qarin, cf Qur'an 37:51; 43:36; "~3:38; +38 where qarin is frequently an evil companion.
32. Ar. shamata. German has a perfect word for this: Schaderifi·eude: the 'destructive happiness' one feels at another's misfortune, destructive both to the one who feels it and to the one experiencing the misfortune.
33. People of insight = ahl al-ba-!fra 34. This introduces a brief running improvisatory paraphrase of the famous Hadith
Kumayl and two verses of the Qur'an, beginning with the word 'Pierce' and ending with the word 'station'. The Eadith Kumayl, upon which the Bab also wrote a commentary (i\!lacEoin, Sources, p. 199), is translated below in the appendi.."'I:. The follow·ing text is problematic as it stands and seems to misquote the Hadith. This is no doubt due to the copyist. Such problems are not unusual in the manuscript transmission of texts. In the English translation, words and phrases taken from the Eadith Kumayl are underlined.
35. Reference to Qur'an 28:15 and the story of Moses' act of murder. This verse is also noteworthy for the occurrence in it of the Arabic word slzi'a. i\!loses killed a man who was not of his own group or party, this 'stranger' vias fighting· with someone who was of the shi'a of i\!loses. Presently, at 28:18, there is a mention of Dawn or klorning (~uNz), an important word in the Hadith Kumayl. Such skilful terminological coordinations, even if tacit, demonstrate the Bab's astonishing knowledge and 'scriptural fluency'.
36. The Arabic runs: fa'akshif sub(zata al-jalali (zatta al-is/uira wa'um~u 'l-mawhzimat wa'i/ztik al-astar wa'ijdhib bi'l-a(zadb1a ~ifat al-taw(zid (zatta tala'a mir ahub(z min baq{qatika wa'adkhil madinat al-wa(zda wa ag!ifzl ahluka wa a/if sircij kullu man (zajabaka 'an alla/z ta)ala.
37. maqam ma(zmzid, cf Qur'an 1T79 and the later use of this epithet by Baha'u'llah in the Four Vallevs.
38. On spiritual o~ luminous darkness, see Corbin, 1\1an of Light, pp. no-20; see also Izutsu, 'Paradox'.
39. Qur'an IT79· NB the uncited previous verse: establish won-/zijJ al the going down qf the sun until the dark of night, and the recital of the qur'an at dawn. Loi The recital of the qur'an at dawn is ever witnessed. And some j1art of the night awake for it (fa-ta/zajjad bi/zi ), a largess for thee. (Qur'an lp78) which corn:i.ects the Bab's language mentioned in the previous note to the Qur'an. His reader was expected to grasp the allusion without his having to explicitly cite the precise language. Perhaps, though, the most important allusion his interlocutor was expected to understand was the one to the following verse (1T80): Say 'O my Lord! Let my entry be by the gate of truth and honour, and grant me from thy presence an authorit)' (sul~an) to aid me.
40. Qur'an 2:2: dhatika al-kitab may also be translated as This is the book {in which there is no doubt)-. Here the Bab shovvs an early instance of putting his writings in the same category as the Qur'an. This would become one of the most prominent features of his work as represented, for example, in the later QgJ:Jlllm al-asma.
4r. iUt?_V = Arabic sabil. This imperative phrase has different grammar from the beginning of the following verse in the Qur'an on which it is patterned but it can have the same meaning.
4.2. This is a quotation from the Qur'an, .Szirat a!-.Na(d: The Bees. This particular verse is extremely important in Shi'i Qur'an interpretation (ta'wil) because of the occurrence of the word 'revelation' (wa(D'). In standard Islamic theory u•a('.i• is used
1
THE BAB'S EPIST
to refer to I inspiration g thought to r• that the B{tb the Bab rel<: said that the Thus, the Ir would retu: interpretatic translation c Reading Itsc:
43. From the Ar 44· 'Reality' is a 45. or 'How dar 46. or 'What is t 47. bala 48. wa lakin)'arsh
fil te1~ perspii filtration, pe work is a pot It deals, amc reality to th< Persian myst reason enco1 Lambden, '.A
4 9 . al-(zaqiq at k(lj achieved on: compare tha
50 . . yub(z al-azal
)RLD'S RELIGIONS
e of that negligence : diametric opposite
e distinctive Shaykhi
1arin is frequently an
eude: the 'destructive to the one who feels
,f the famous Hadith te word 'Pierce' and t which the Bab also .slated below in the ;eems to misquote the ffe not unusual in the 1 , words and phrases
murder. This verse is :l shi'a. Moses killed a •er' was fighting with ' there is a mention of · Kumayl. Such skilful the Bab's astonishing
wa'umhu 'l-mawhilnuit iir al-subh min fzaqiqatika man· {zqfabaka 'an allah
ithet by Baha'u'llah in
ht, pp. uo-20; see also
fl at the gqing down ef fhe 1/ The recital ef the qur an ra-tahajjad bihi), a laigess .age mentioned in ~he to grasp the allusion
:. Perhaps, though, the mderstand was the one ~ntry be by the ~ate of tority (sultan) to "'.1d me. is the book {in whzclz there ttino· his writings in the
ti • of the most promment ter C.!J!:.1;J'ti111 al-asma. ~nt grammar fror:1 the it is patterned but it can
:es. This particular verse (ta'wil) because ?f the
:1mic theory, wa{I)' 1s used
THE BAB'S EPISTLE ON THE SPIRITUAljOURI''1EY TOWA.RDS GOD/Lawson
to refer to the inspiration given only to the prophets of God. In contrast the inspiration given to the Imams of the Shi'a is usually referred to by the word ·ilham thought to, represent a les~er d~gree c:f div~ne interpret~tioi;. It. is highly significan~ that the Bab concluded !us epistle with this verse. Sayy1d Kazrm Rashti, to whom the Bab refers above, had taught a characteristic ta'wil of this verse in which he said that the esoteric meaning of the word Bees (nahl) was actually t11e Imams. Thus, the Imams are seen as receiving revelation as well as ilham. Later the Bab would return to this important verse, devoting an entire chapt~r to its interpretation in the Qayyi'.un al-asma. Notes to Rashti's commentary, a complete trans~ation of._the chapter (g3) of the Q:lyyi'.1111 al-asma is in Lawson, 'Reading Readmg Itself'.
4.3. From the Arabic text appearing in Amuli, Jami' al-amir, p. r70. 4-4- 'Reality' is a translation of the Arabic word {iaqiqa. 45. or 'How dare the likes of you ask such a question!' 46. or '\!\That is the matter, can't you answer my question?' 47. balri 4.8. wa lakin~wtio-lza{iu 'alqyka maJ'aifa{iu minni. Note here the verb)'aio-h{iu from
filte1~ perspire'. From this verb is derived the noun raslz{z 'droplets, filtration, perspiration'. It is interesting to note that Baha'u'llah's work is a poem entitled Rash{z-i 'ama', 'Dew drops from the cloud of uui\.uuv-.
247
It deals, among other things, with the problem of the communication of 1..u·v-.uctc--••
reality to those of limited capacity, the problem indicated in the words Persian mystic poem quoted by Baha'u'llah in his Seven Valleys: 'How can •v'-~"-V-''-· reason encompass the Qur'an,!Or the spider snare a phoenix in her Lambden, 'A.n Early Poem' for a provisional translation of this poem.
49. al-{zaqiqat kaslif subu{zat al-jalal min glzq)'r is/zara = 'The perception of achieved only in dispelling one's delusions of grandeur in vain compare that reality with anything whatsoever.'
50. ~ub~z al-azal
.,· ..
