Regardless of how you spell it, badaa or bada, the list vowel is a long
"A" as in "fAther". You can trasliterate it badA or badAA, or badaa, or
bada, or whatever. The second letter is a short "a" as in "bad".
But I should have deferred to our very erudite Khazeh ...
Iskandar
Dear Brent,
My recollection is that he said they had a different root.
Unfortunately, we can't access the archives any more to check.
Khazeh jan, are you out there?
warmest, Susan
My recollection is that he said they had a different root.
Unfortunately, we can't access the archives any more to check.
Khazeh jan, are you out there?
warmest, Susan
Dearest all
i swear by God
I beg forgiveness of God by virtue of Iskandar jan's
kind references to this dust. i am nothing and daily my sense of nothingness
before the Almighty Ocean of this Revelation increases.
Dearest Brent has explained things beautifully as well
as Iskandar jan and Susan yourself.
but just on the simple level of etymology and
words.
1] there is a word and verb B.D. 'A [with 'ayn] as the
last of the tri-literal letters.
this one means creating anew creating wondrously etc
from which on the POSITIVE sense we have badii' with 'ayn at the end as the name
of the Martyr [but negatively its meaning and connotation is starting a new
practice such as the Shari'ah of this faith is accused of as being as a bid'at]
so both positively and negatively its root is B.D.'A [with the
'ayn]
2] then there is the word and verb badaa' with a long
alif at the end. this comes from the tri-literal root B.D. A [but this time the
A is alif]...this one is the subject of the discussion re: Noah's promise not
coming to pass and the reference to the Imam Ja'far S.aadiq's son
...]
but that aside there are mysteries in the Faith
wonderful mysteries
may my being be a sacrifice to your
efforts
but i am absolutely humbled by the Magnitude of this
Revelation and affected by your kindness. Everything emanates from Him and the
love and kindness of God's Universal House of Justice
Brent said:
"10. QUESTION: Shaving the head hath been forbidden
in the
Kitáb-i-Aqdas but enjoined in the Suriy-i-Hajj."
"ANSWER: All are charged with obedience to the
Kitáb-i-Aqdas; whatsoever is revealed therein is
the Law of God amid His servants. The injunction
on pilgrims to the sacred House to shave the head
hath been lifted."
(Tablet of Questions and Answers, The Kitab-i-Aqdas, p. 109)
So Baha'u'llah revealed a Tablet requiring pilgrims to shave the head; then in the Aqdas prohibited shaving the head.
Did He change His mind? I think that is perhaps the first instinct, to think that. But a few other thoughts come to mind. One is that by this law, Baha'u'llah was demonstrating that He *could* have requiring pilgrims to shave the head. Then this law would be seen in the same light as the laws of the Bayan, which the Guardian explained were never intended to be enforced, but rather to demonstrate the sovereignty of the Bab as an independent Manifestation.
So the reason that a Manifestation reveals something, is not always the obvious one.
My personal take on this, is that in this verse from Questions and Answers Baha'u'llah is demonstrating the pre-eminence of the Aqdas over His other Writings. It is a more effective lesson and sinks deeper than merely stating that it is pre-eminent.
Similarly, some time after He originally revealed it, Baha'u'llah later added a passage to the Iqan, in which He expresses His devotion to the Bab and states that He wants to lay down His life for Him. Shoghi Effendi selected this passage for the frontispiece to the Dawn-Breakers, not knowing that it was an afterthought. Hand of the Cause Ugo Giachery was present when the original of the Iqan in the handwriting of `Abdu'l-Baha was presented to Shoghi Effendi:
"These manuscripts, Shoghi Effendi stated, were transcribed by 'Abdu'l-Bahá in His beautiful calligraphy, when He was about eighteen years old, and bore some additions in the Hand of Bahá'u'lláh, insertions which He had written on the margins of many pages in reviewing the manuscripts. Shoghi Effendi had never before seen the original of the Íqán and was deeply astonished to discover that the phrase he had chosen from this book and placed on the title page of his translation of Nabil's Narrative, The Dawn-Breakers, was an after-reflection of Bahá'u'lláh's, written by Himself, on the margin of one page. The phrase in question is the one starting: 'I stand, life in hand, ready; that perchance...'[KI, p. 161 (Brit. ed.), p. 252 (U.S. ed.). See DB for the translation here used, which appears on the title page.]
"The Guardian, that evening, was not only astonished but overjoyed as well, because he was conscious that through a mysterious process he had been inspired to adopt that phrase as an eternal testimonial to Bahá'u'lláh's yearning to sacrifice His life for the Báb, the Primal Point. All of us who were seated at the table were awed and profoundly stirred, and I, in particular, felt that the existence of a spiritual link between our Guardian and the invisible world of God was something that no one should ever doubt."
(Ugo Giachery, Shoghi Effendi - Recollections, p. 148)
So again, does this mean that Baha'u'llah changed His mind about the contents of the Iqan? Or was this a way of emphasizing this passage?
Perhaps we can read of an addition to the Aqdas in the same light:
"The eighth Ishraq
"This passage, now written by the Pen of Glory, is accounted as part of the Most Holy Book: The men of God's House of Justice have been charged with the affairs of the people. They, in truth, are the Trustees of God among His servants and the daysprings of authority in His countries.
"O people of God! That which traineth the world is Justice, for it is upheld by two pillars, reward and punishment. These two pillars are the sources of life to the world. Inasmuch as for each day there is a new problem and for every problem an expedient solution, such affairs should be referred to the House of Justice that the members thereof may act according to the needs and requirements of the time. They that, for the sake of God, arise to serve His Cause, are the recipients of divine inspiration from the unseen Kingdom. It is incumbent upon all to be obedient unto them. All matters of State should be referred to the House of Justice, but acts of worship must be observed according to that which God hath revealed in His Book."
(Baha'u'llah, Tablets of Baha'u'llah, pp. 128-129)
Does this mean that Baha'u'llah didn't think of this passage when He authored the Aqdas? That God left something out of the Book, and Baha'u'llah remedied it later?
It is my own personal view that by this method Baha'u'llah has emphasized this matter. Just as the Master selected the very last verse of His Will -- literally the very last words He addressed to the human race -- to direct us to turn to the House of Justice and the Guardian and seek their guidance; in the same manner, Baha'u'llah is here emphasizing the role and functions of the Universal House of Justice, and that it is divinely-guided in its deliberations. Adding it in a later Tablet, and saying that it is deemed a part of the Aqdas, is a way of bringing special attention to it. It is a way that the Universal Mind impresses something on limited mind.
So, are all of these -- including the House functioning without the Guardian -- evidence of God changing His mind? Or perhaps a way of emphasizing something, or admonishing people?
Brent
Kitáb-i-Aqdas but enjoined in the Suriy-i-Hajj."
"ANSWER: All are charged with obedience to the
Kitáb-i-Aqdas; whatsoever is revealed therein is
the Law of God amid His servants. The injunction
on pilgrims to the sacred House to shave the head
hath been lifted."
(Tablet of Questions and Answers, The Kitab-i-Aqdas, p. 109)
So Baha'u'llah revealed a Tablet requiring pilgrims to shave the head; then in the Aqdas prohibited shaving the head.
Did He change His mind? I think that is perhaps the first instinct, to think that. But a few other thoughts come to mind. One is that by this law, Baha'u'llah was demonstrating that He *could* have requiring pilgrims to shave the head. Then this law would be seen in the same light as the laws of the Bayan, which the Guardian explained were never intended to be enforced, but rather to demonstrate the sovereignty of the Bab as an independent Manifestation.
So the reason that a Manifestation reveals something, is not always the obvious one.
My personal take on this, is that in this verse from Questions and Answers Baha'u'llah is demonstrating the pre-eminence of the Aqdas over His other Writings. It is a more effective lesson and sinks deeper than merely stating that it is pre-eminent.
Similarly, some time after He originally revealed it, Baha'u'llah later added a passage to the Iqan, in which He expresses His devotion to the Bab and states that He wants to lay down His life for Him. Shoghi Effendi selected this passage for the frontispiece to the Dawn-Breakers, not knowing that it was an afterthought. Hand of the Cause Ugo Giachery was present when the original of the Iqan in the handwriting of `Abdu'l-Baha was presented to Shoghi Effendi:
"These manuscripts, Shoghi Effendi stated, were transcribed by 'Abdu'l-Bahá in His beautiful calligraphy, when He was about eighteen years old, and bore some additions in the Hand of Bahá'u'lláh, insertions which He had written on the margins of many pages in reviewing the manuscripts. Shoghi Effendi had never before seen the original of the Íqán and was deeply astonished to discover that the phrase he had chosen from this book and placed on the title page of his translation of Nabil's Narrative, The Dawn-Breakers, was an after-reflection of Bahá'u'lláh's, written by Himself, on the margin of one page. The phrase in question is the one starting: 'I stand, life in hand, ready; that perchance...'[KI, p. 161 (Brit. ed.), p. 252 (U.S. ed.). See DB for the translation here used, which appears on the title page.]
"The Guardian, that evening, was not only astonished but overjoyed as well, because he was conscious that through a mysterious process he had been inspired to adopt that phrase as an eternal testimonial to Bahá'u'lláh's yearning to sacrifice His life for the Báb, the Primal Point. All of us who were seated at the table were awed and profoundly stirred, and I, in particular, felt that the existence of a spiritual link between our Guardian and the invisible world of God was something that no one should ever doubt."
(Ugo Giachery, Shoghi Effendi - Recollections, p. 148)
So again, does this mean that Baha'u'llah changed His mind about the contents of the Iqan? Or was this a way of emphasizing this passage?
Perhaps we can read of an addition to the Aqdas in the same light:
"The eighth Ishraq
"This passage, now written by the Pen of Glory, is accounted as part of the Most Holy Book: The men of God's House of Justice have been charged with the affairs of the people. They, in truth, are the Trustees of God among His servants and the daysprings of authority in His countries.
"O people of God! That which traineth the world is Justice, for it is upheld by two pillars, reward and punishment. These two pillars are the sources of life to the world. Inasmuch as for each day there is a new problem and for every problem an expedient solution, such affairs should be referred to the House of Justice that the members thereof may act according to the needs and requirements of the time. They that, for the sake of God, arise to serve His Cause, are the recipients of divine inspiration from the unseen Kingdom. It is incumbent upon all to be obedient unto them. All matters of State should be referred to the House of Justice, but acts of worship must be observed according to that which God hath revealed in His Book."
(Baha'u'llah, Tablets of Baha'u'llah, pp. 128-129)
Does this mean that Baha'u'llah didn't think of this passage when He authored the Aqdas? That God left something out of the Book, and Baha'u'llah remedied it later?
It is my own personal view that by this method Baha'u'llah has emphasized this matter. Just as the Master selected the very last verse of His Will -- literally the very last words He addressed to the human race -- to direct us to turn to the House of Justice and the Guardian and seek their guidance; in the same manner, Baha'u'llah is here emphasizing the role and functions of the Universal House of Justice, and that it is divinely-guided in its deliberations. Adding it in a later Tablet, and saying that it is deemed a part of the Aqdas, is a way of bringing special attention to it. It is a way that the Universal Mind impresses something on limited mind.
So, are all of these -- including the House functioning without the Guardian -- evidence of God changing His mind? Or perhaps a way of emphasizing something, or admonishing people?
Brent
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