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Old 11-02-2010, 10:39 PM   #1
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Commentary by the Bab on Mulla Sadra..

The Bab wrote a commentary on the Throne of Wisdom a composition of Mulla Sadra.. otherwise called Hikmat al Arshiyya... The significance is that it was a commentary on the work of a well known philosopher .. Apparently Shaykh Ahmad wrote a commentary as well called Shar al Arshiyya. Anyway the importance o fthis work is that the Bab registers His disapproval of Sufi concept that God "could somehow be dispersed among created things.. I think Abdul-Baha says something very similar about Pantheism in "Some Answered Questions" but here is an excerpt from the Commentary by the Bab:

The Báb, in a few places, criticizes the doctrine of wahdat al-wujúd as it was generally understood among Sufis. He disapproved, in particular, of the concept that God could somehow be considered to be dispersed among created things. In the course of this criticism, he mentions the concept of basít al-haqíqa. In his Risála adh-Dhahabiyya(12), the Báb states that:

Most of the Islamic philosophers, the peripatetic philosophers, the followers of Mulla Sadrá (as-Sadrá'iyyin), and the Theosophical philosophers (al-iláhiyyin) have erred in their explanations of this station. The signs of the effulgences (tajalliyát) of creation were mistaken by them for the countenance of the Essence [of God].

Thus they went along with erroneous statements concerning the Eternal Archetypes (a`yan thábita) being in the Essence [of God] in order to establish His knowledge (praised be He)(13); and with mention of the Uncompounded Reality in order to establish causality (`illiyya) in the Essence [of God]; and with mention of the connection between the Essence [of God] and [His] actions and attributes; and with the mention of the oneness of Being (wahdat al-wujúd) between the Creator (mújid) and the one who has gone astray (al-mafqúd).

All of this is absolute heresy (shirk mahd) in the estimation of the family of God, the Imáms of justice, for God has always been the All-Knowing without the existence of anything having form and shape (? -- shay'un bi-mithl ma inna-hu kana shayyár). Just as He does not need for His being alive the existence of anything other than Him, He also does not need for His knowledge the existence of objects of knowledge.


Baha'u'llah's Tablet of the Uncompounded Reality

Baha'u'llah in His Tablet of Uncompounded Reality:

The meaning of the philosopher was not that the Necessarily Existent [God] has become dispersed among (resolved into, lit. dissolved into, munhal) the innumerable existent things. No! Praised be He! Exalted is He above that! Even as the philosophers themselves have stated: "The uncompounded reality is all things, but is not any one thing."

Here is a reference from Some Answered Questions:

To recapitulate: the Sufis admit God and the creature, and say that God resolves Himself into the infinite forms of the creatures, and manifests like the sea, which appears in the infinite forms of the waves. These phenomenal and imperfect waves are the same thing as the Preexistent Sea, which is the sum of all the divine perfections. The Prophets, on the contrary, believe that there is the world of God, the world of the Kingdom, and the world of Creation: three things.

(Abdu'l-Baha, Some Answered Questions, p. 293)

Last edited by arthra; 11-02-2010 at 10:46 PM.
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Old 11-02-2010, 11:02 PM   #2
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Here is a charming story from Dawn-Breakers about how Baha'u'llah taught the nature of God to a (Sufi) dervish in a very loving way:

"One day, in the course of one of His riding excursions into the country, Bahá'u'lláh, accompanied by His companions, saw, seated by Me roadside, a lonely youth. His hair was dishevelled, and he wore the dress of a dervish. By the side of a brook he had kindled a fire, and was cooking his food and eating it. Approaching him, Bahá'u'lláh most lovingly enquired: "Tell Me, dervish, what is it that you are doing?" "I am engaged in eating God," he bluntly replied. "I am cooking God and am burning Him." The unaffected simplicity of his manners and the candour of his reply pleased Bahá'u'lláh extremely. He smiled at his remark and began to converse with him with unrestrained tenderness and freedom. Within a short space of time, Bahá'u'lláh had changed him completely. Enlightened as to the true nature of God, and with a mind purged from the idle fancy of his own people, he immediately recognized the Light which that loving Stranger had so unexpectedly brought him. That dervish, whose name was Mustafa, became so enamoured with the teachings which had been instilled into his mind that, leaving his cooking utensils behind, he straightway arose and followed Bahá'u'lláh. On foot, behind His horse, and inflamed with the fire of His love, he chanted merrily verses of a love-song which he had composed on the spur of the moment and had dedicated to his Beloved. "Thou art the Day-Star of guidance," ran its glad refrain. "Thou art the Light of Truth. Unveil Thyself to men, O Revealer of the Truth." "

(Nabil-i-A'zam, The Dawn-Breakers, p. 117)

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