Journal of Baha'i Studies, Vol. 31.3

THE JOURNAL OF BAHÁ’Í STUDIES La Revue des études bahá’íes/La Revista de estudios bahá’ís Volume 31, number 3 Fall 2021 A Publication of the Association for Bahá’í Studies–North America

THE JOURNAL OF BAHÁ’Í STUDIES LA REVUE DES ÉTUDES BAHÁ’ÍES/LA REVISTA DE ESTUDIOS BAHÁ’ÍS Volume 31 Number 3 Fall 2021 Publications Mail Registration No. 09448 EDITOR Michael Sabet EDITOR EMERITUS John S. Hatcher POETRY EDITOR Peter E. Murphy EDITORIAL COORDINATOR Nilufar Gordon EDITORIAL COMMITTEE Caity Bolton, Ann Boyles, Roshan Danesh, Nilufar Gordon, Pierre-Yves Mocquais, Lev Rickards French translation: Louise Mailhot and Juliette Goudreau Spanish translation: Parviz Shahidinejad The Journal of Bahá’í Studies (USPS #013-468) is published by the Association for Bahá’í Studies–North America. The views expressed in this Journal are those of the authors and do not necessarily represent the opinions of the Editorial Board or Executive Committee of the Association for Bahá’í Studies, or authoritative explications of Bahá’í Periodicalsteachings.postage paid at Champlain, NY, and additional mailing offices. Address changes should be sent to abs-na@bahaistudies.ca. Articles in The Journal of Bahá’í Studies are available on EBSCO Publishing’s aggregated database. This journal is abstracted in Science of Religion Abstracts , Religion Index One: Periodicals , Index Islamicus , and Index to Book Reviews in Religion , and catalogued at American Theological Library Association and the Institut de L’Information Scientifique et Technique. Annual subscription fees (in Canadian funds): Individual subscriptions: Canada $80; United States: $90; International: $100. Institutional subscriptions: $100. Single copies: $20/issue. Details available at journal.bahaistudies.ca/online/subscribe Free electronic format available at journal.bahaistudies.ca Correspondence regarding subscriptions should be addressed to Association for Bahá’í Studies, 34 Copernicus Street, Ottawa, Ontario K1N 7K4 Canada. E-mail: <abs-na@bahaistudies.ca>. Tel.: 613-233-1903. Address editorial correspondence to <editor@bahaistudies.ca>. Printed in Canada on recycled paper. ISSN 0838–0430 © Association for Bahá’í Studies 2021. All rights reserved.

ABOUT THE BAHÁ’Í FAITH

The Báb (1819-1850) is the Herald of the Bahá’í Faith. In the middle of the 19th century, He announced that He was the bearer of a message destined to transform humanity’s spiritual life. His mission was to prepare the way for the coming of a second Messenger from God, greater than Himself, who would usher in an age of peace and justice.

The Bahá’í Faith began with the mission entrusted by God to two Divine Messengers— the Báb and Bahá’u’lláh. Today, the distinctive unity of the Faith They founded stems from explicit instructions given by Bahá’u’lláh that have assured the continuity of guidance following His passing. This line of succession, referred to as the Covenant, went from Bahá’u’lláh to His Son ‘Abdu’l-Bahá, and then from ‘Abdu’l-Bahá to His grandson, Shoghi Effendi, and the Universal House of Justice, ordained by Bahá’u’lláh. A Bahá’í accepts the divine authority of the Báb and Bahá’u’lláh and of these appointed successors.

Many articles published in The Journal of Bahá’í Studies allude to the institutions and central figures of the Bahá’í Faith; as an aid for those unfamiliar with the Bahá’í Faith, we include here a succinct summary excerpted from http://www.bahai.org/beliefs/ bahaullah-covenant/.

The reader may also find it helpful to visit the official web site for the worldwide Bahá’í community (www.bahai.org) available in several languages. For article submission guidelines, please visit journal.bahaistudies.ca/online/about/submissions/.

The development of the Bahá’í Faith worldwide is today guided by the Universal House of Justice (established in 1963). In His book of laws, Bahá’u’lláh instructed the Universal House of Justice to exert a positive influence on the welfare of humankind, promote education, peace and global prosperity, and safeguard human honor and the position of religion.

The Bahá’í Faith, its followers believe, is “divine in origin, all-embracing in scope, broad in its outlook, scientific in its method, humanitarian in its principles and dynamic in the influence it exerts on the hearts and minds of men.” The mission of the Bahá’í Faith is “to proclaim that religious truth is not absolute but relative, that Divine Revelation is continuous and progressive, that the Founders of all past religions, though different in the non-essential aspects of their teachings, ‘abide in the same Tabernacle, soar in the same heaven, are seated upon the same throne, utter the same speech and proclaim the same Faith’” (Shoghi Effendi).

Bahá’u’lláh (1817-1892)—the “Glory of God”—is the Promised One foretold by the Báb and all of the Divine Messengers of the past. Bahá’u’lláh delivered a new Revelation from God to humanity. Thousands of verses, letters and books flowed from His pen. In His Writings, He outlined a framework for the development of a global civilization which takes into account both the spiritual and material dimensions of human life. For this, He endured torture and forty years of imprisonment and exile.

In His will, Bahá’u’lláh appointed His eldest son, ‘Abdu’l-Bahá (1844-1921), as the authorized interpreter of His teachings and Head of the Faith. Throughout the East and West, ‘Abdu’l-Bahá became known as an ambassador of peace, an exemplary human being, and the leading exponent of a new Faith.

Appointed Guardian of the Bahá’í Faith by ‘Abdu’l-Bahá, His eldest grandson, Shoghi Effendi (1897-1957), spent 36 years systematically nurturing the development, deepening the understanding, and strengthening the unity of the Bahá’í community, as it increasingly grew to reflect the diversity of the entire human race.

THE JOURNAL OF BAHÁ’Í STUDIES LA REVUE DES ÉTUDES BAHÁ’ÍES/LA REVISTA DE ESTUDIOS BAHÁ’ÍS Volume 31 Number 3 Fall 2021 3ContentsMS From the Editor’s Desk The Mind, the Heart, and the Infinite 5 You might also like to read... 7 J D. T. H Bahá’u’lláh and the God of Avicenna 93 D A P Bahá’u’lláh’s “Long Healing Prayer” (“Lawḥ-i-Anta’l-Káfí”) in Light of a Metaphysics of Unity 6PoemsB F From the Study in the Shrine 91 S A Z Sycamore Fig 2IllustrationsAerial view of Shrine of Bahá’u’lláh, Mansion of Bahjí and surrounding gardens, 1954 Copyright © Bahá’í International Community 92 C V T Sycamore tree in the gardens at Bahjí 131 Biographical Notes SHolyCoverPlacesE

Aerial view of Shrine of Bahá’u’lláh, Mansion of Bahjí and surrounding gardens, 1954

The other major link between the two articles is that each, in its own way, illuminates the inextricable interplay of the heart and mind, those two facets of ourselves which we so often hold in tension with each other, but which both exist to strive towards the divine.

Pschaida elaborates on how the device of the divine names has been, and continues to be, a path to knowing the Unknowable. The author flows freely between approaches to his topic, moving from a sober analysis of syllabic counts and historical contexts to a meditative reflection on the relationships between the Names of God. Trust is on display here—trust that when the mind is illumined by the heart, it can uncover some of the innumerable levels of meaning layered within the rhymes and repetitions of the Long Healing Prayer.

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T M , H , I

The two articles in this edition of the Journal complement each other in their treatment of two themes: the nature of the Manifestation’s engagement with the prior religious Dispensation, and the interplay between mind and heart in the human being’s efforts to know and worship God. On the first theme, each article sheds light on some of the uses Bahá’u’lláh chooses to make of the fruits of the Islamic Dispensation. In “Bahá’u’lláh’s ‘Long Healing Prayer’ (‘Lawḥ-i-Anta’l-Káfí’) in light of a Metaphysics of Unity,” Dr. Daniel Pschaida explores the ways in which Bahá’u’lláh deploys a central trope in Islam—the divine names—in ways that resonate with, and build upon, the tradition. In “Bahá’u’lláh and the God of Avicenna,” Joshua Hall demonstrates how Bahá’u’lláh, speaking from His privileged insight into metaphysical reality, affirms to a remarkable degree the clear-sighted rational theology of the seminal Islamic philosopher Avicenna (Ibn Síná, 980-1037). Each article gives us a glimpse into the method of the Manifestation of God.

Moving from a pre-existent condition into a human form, at the historical

From the Editor’s DeskMICHAEL SABET moment in which the forces and potential of the previous Dispensation have been fully expressed, the Manifestation selects from amongst the many threads that human minds and hearts have spun out of the Stuff of the prior Revelation. He chooses the most excellent amongst them, and weaves them, together with those new threads sprung from His mind, into a novel, mould-breaking design. The result is a fresh tapestry, an original composition of the Mind of the Manifestation that nonetheless resonates with what has come before. In studying the placement of those older threads in the new tapestry, both articles provide insight into the phenomenon of Progressive Revelation.

A Singleness that is beyond singleness; an Existence, compared to which nothing else exists. To call our being even a shadow of that Being overstates us. The mind’s logic points down the path that must end with its own acknowledgment of its incapacity to glimpse this Beyond. This confession of helplessness which mature contemplation must eventually impel every mind to make is in itself the acme of human understanding, and marketh the culmination of man’s development. (Bahá’u’lláh, Gleanings 83:4)Somewhere in the reading—perhaps right at the point where the mind begins to reel as the implications of God’s unknowability crystallize—a feeling of awe dawns in the heart. The heart, which can be awed at even a sunset, or a human act of selflessness, awakens to the true possibilities of awe: Ye shall be hindered from loving Me and souls shall be perturbed as they make mention of Me. For minds cannot grasp Me nor hearts contain Me. (Bahá’u’lláh, Arabic Hidden Words 66) As always, the articles in this issue are complemented by art—that human reaching toward what the mind cannot grasp, nor the heart contain. The cover features a photograph by Shahriar Erfanian, highlighting the minimalist elegance of some corners of the Holy Places. Inside the issue, photographs of a venerable tree at Bahjí accompany Selvi Adaikkalam Zabihi’s poem, “Sycamore Fig,” which gives voice to the unspoken thoughts of generations of pilgrims who have touched the tree’s bark, looked up at its foliage, and thought about “Who may have passed / or paused in its shade.”

The Journal of Bahá’í Studies 31.3 20214

With renunciation, not with grammar’s rules, one must be armed: Be nothing, then, and cross this sea unharmed. (Bahá’u’lláh, The Seven Valleys, quoting a verse by TheRumi)reader, likewise, is invited to rely on intuitive insight, the vision that seems to arise when we cease to live in heart or mind alone, but experience them as one, and ourselves as whole. Hall’s exploration subtly follows a similar course, even as it lucidly lays out the intricacies of Avicenna’s philosophy. As he iterates the logical consequences of the Necessity of God’s existence, Hall shows how the philosopher Avicenna, the rational mind par excellence, falls into rhapsody; at some point, the mathematics become music. As we follow the philosopher’s reasoning, the profundity of the implications of the descriptions given to God by Bahá’u’lláh is gradually revealed. The reader’s mind is led to a fuller appreciation of the significance of ‘Abdu’lBahá’s confirmation that Bahá’í theology is apophatic, or negative: the names ascribed to God can only ever tell us what He is not, without hinting at what He is (Some Answered Questions 37).

Nader Saiedi

fulNaderbahaistudies.ca/books/gate-of-the-heartSaiedi’smeticulousandinsight-analysisidenti

S R D M W B by Amelia Danesh

A S P E G by William S. Hatcher Indoi.org/10.31581/jbs-5.4.1(1993)1921‘Abdu’l-Bahápresented a cogent scientific argument for the existence of an objective, unseen force as the only reasonable explanation for the phenomenon of biological evolution. In the years since ‘Abdu’l-Bahá’s proof was first published, the findings of science have tended to show that, indeed, the phenomenon of evolution represents a persistent movement from disorder towards order of the kind that strongly suggests the action of some unobservable force different from all other forces so far discovered. In this article, we present a somewhat detailed reformulation of ‘Abdu’l-Bahá’s argument using certain contemporary scientific terms that were not current at the time ‘Abdu’l-Bahá wrote. By the same author, see also the book Minimalism, published by Juxta and available as a free download at william.hatcher.org

fies the key themes, terms, and concepts that characterize each stage of the Báb’s writings, unlocking the code of the Báb’s mystical lexicon. Gate of the Heart is a subtle and profound textual study and an essential resource for anyone wishing to understand the theological foundations of the Bahá’í religion and the Báb’s significance in religious history.

Thisdoi.org/10.31581/jbs-2.3.424(1990)essayexaminestheword

5 You might also like to read... As a service to our readers, we are including references to articles (and, sometimes, books) related to the subjects presented in this issue. These are articles that have been previously published in the Journal and are available for free on our website.

A D B ’ T : A T D . ‘A -M D G R translated by Vargha Bolodo-Taefi

byGdoi.org/10.31581/jbs-30.4.298(2020)H:UWB

báb in relation to Islamic architecture, Twelver Shiism. the claims of Sayyid ‘Ali-Muhammad, and the status of Mullá Husayn-i-Bushrú’í. It concludes by suggesting that the word báb provides an example of how the Bábi and Bahá’í religions have endowed wellknown words and phrases with new meanings.

The Journal of Bahá’í Studies 31.3 20216

From the Study in the Shrine

BRUCE FILSON Pegasus, the stained glass insert, flanks the architect’s study window, Besidedoor-side.the marble foyer I pitter-patter my heart about. Two owls, like sentinels, four beavers, pine cones and leaves adorn the mantle in a lavish frieze. I do not hear the dancing in the studio nor the Master’s voice rising against materialism. That was all years ago. I do not muse around the drawing room nor go directly to the Master’s room to pray. Here, in the study, contentedly I stay. Heaven’s gate, the nightingale of paradise and divine rose petals strewn like crumbs to the birds of our hearts. My spirit wanders in the Maxwell home soothed, unfettered, removed. I would resign my soul to any well-appointed place of the sanctuary and sing and never cease singing the praises of God. The birds on the mountain never cease and they have no soul but wind.

Résumé L’auteur analyse les enseignements de Bahá’u’lláh sur la nature et l’existence de Dieu et les compare avec les positions métaphysiques fondamentales d’Avicenne, philosophe prééminent de l’Islam. Dans cette analyse qui se décline en trois parties, l’auteur soutient que Bahá’u’lláh valide les principes métaphysiques sous-tendant l’exposition faite par Avicenne au sujet de l’existence de Dieu en tant que vájib al-vujúd ou “le Nécessairement Existant”; que ses déclarations confirment le récit déductif d’Avicenne sur les attributs divins; et qu’Il confirme le propos central des arguments d’Avicenne concernant la nature de l’acte créateur de Dieu, sa relation au monde, et la durée infinie de sa création, tant dans le passé que dans l’avenir. L’auteur soutient en outre que la philosophie d’Avicenne apporte un éclairage unique sur la métaphysique et la théologie de Bahá’u’lláh, dans la mesure où son analyse théologique aide à comprendre la teneur et la signification philosophiques, ainsi que la logique rigoureuse des déclarations de Bahá’u’lláh sur l’existence, la nature et l’acte créateur de Dieu. Resumen Este artículo analiza y compara las enseñanzas de Baha’u’lláh sobre la naturaleza y la existencia de Dios con las principales posiciones metafísicas de Avicena, el preeminente filósofo del Islam. En tres partes, argumenta que Baha’u’lláh valida los principios metafísicos subyacentes en el argumento de Avicena por la existencia de Dios como el vájib al vujúd o “Existente Necesario”; que Sus aseveraciones afirman los razonamientos deductivos de Avicena sobre los atributos divinos; y que El confirma el contenido central de los argumentos de Avicena relacionados a la naturaleza del actuar creativo de Dios, Su relación con el mundo, y la duración sin limites en el pasado y el futuro de Su creación. Además, sostiene que la filosofía de Avicena de manera única echa luz informativa sobre la metafísica y la teología de Baha’u’lláh, en la medida en que su analisis teológico le ayuda a uno entender el contenido y significado filosófico y el rigor racional, de

Abstract

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ofandBahá’u’lláhtheGodAvicennaJOSHUAD.T.HALL

This article analyzes and compares the teachings of Bahá’u’lláh on the nature and existence of God with the core metaphysical positions of Avicenna, the preeminent philosopher of Islam. In three parts, it argues that Bahá’u’lláh validates the metaphysical principles underlying Avicenna’s argument for the existence of God as the vájib al-vujúd or “the Necessarily Existent”; that His statements affirm Avicenna’s deductive account of the divine attributes; and that He confirms the central content of Avicenna’s arguments regarding the nature of God’s creative act, His relation to the world, and the limitless duration, into the past and future, of His creation. It furthermore submits that Avicenna’s philosophy sheds a uniquely informative light on Bahá’u’lláh’s metaphysics and theology, insofar as his theological analysis helps one understand the philosophical content and significance, and rational rigor, of Bahá’u’lláh’s own statements on God’s existence, nature, and creative act.

I would like first to thank Naeem Nabiliakbar for his continuing and ceaseless love, support, counsel, and encouragement, his unique insight into the Bahá’í Writings, and his invaluable assistance with and instruction in Persian and Arabic; Adib Masumian for his unflagging interest, generous help, enthusiasm, and patient proofreading; Professor Rhett Diessner for his sound, illuminating scholarly perspective and constructive comments; and Professor Ardi Kia, for his professional engagement, review, and kindness.I

First, I propose that Bahá’u’lláh’s theological teachings are substantively affirmative of the metaphysical principles underlying Avicenna’s argument for God’s existence and his philosophical positions on God’s nature, attributes, and creative act, with no implication that His teachings are derivative from those of Avicenna or in any way reducible to them. Second, I suggest that Avicenna’s metaphysics, given Bahá’u’lláh’s affirmation of his core philosophical arguments,

The Journal of Bahá’í Studies 31.3 20218las aseveraciones propias de Baha’u’lláh sobre la existencia, la naturaleza, y el actuar creativo de Dios.

Acknowledgements

As suggested by the title, it is the aim of this article to analyze and compare the core theological positions of Bahá’u’lláh and the Islamic philosopher Avicenna. Avicenna, perhaps most famous in the West as the celebrated author of the Qánún fí aṭ Ṭibb or Canon of Medicine, was a Persian Muslim born near the city of Bukhárá in 980 A.D. Propounding a rationalistic worldview and synthesis of Neoplatonism, Aristotelianism, and Islamic monotheism, Avicenna indelibly shaped the contents and character of Islamic philosophy from medieval into modern times and became, by far, the most influential philosopher of Islam; going well beyond the borders of the Islamic world, his ideas even informed the thought of the scholastic philosophers in Christian Europe, such as Thomas Aquinas (McGinnis 244). Given the importance of Avicenna’s thought in the history of Islam, within the cultural and religious context of which the Bahá’í Faith emerged, this article explores the currents of Avicenna’s theology that are represented and affirmed in Bahá’u’lláh’s writings, and, secondarily, in the explanations of ‘Abdu’l-Bahá. Though Bahá’u’lláh Himself never composed a work of systematized theology (Schaefer xiii), His many writings in Arabic and Persian are nonetheless rich in metaphysical content. As a whole, they present a consistent philosophical worldview expressed in the substantial nomenclature of the Islamic intellectual tradition. Accordingly, one may approach an understanding of Bahá’u’lláh’s theology by considering how it treats the central questions on the nature of God dealt with by Islamic philosophers, among whom Avicenna stands out as especially prominent. Throughout the course of this article, I will thus present two broad arguments.

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