The Surat al-ṣabr (The Surah of
Patience)
or Lawḥ-i `Ayyub
(Tablet
regarding Job).
Some further Notes
Stephen Lambden
The legend
of Job.
Of
multiform genre (narrative + dialogical poetry) the notoriously difficult
biblical (idiomatic Hebrew) book of Job is complex for a variety of reasons. Its
authorship, date (estimates range from pre-exilic to post-exilic times) and provenance (Arabia?) and are
all uncertain (cf. Lacocque, 1996). Job, the non-Hebrew universal legendary
hero, is both supremely "patient" (cf. James 5:11x "patience of Job") as well as
a disgruntled, poetic grappler with problems relating to theodicy. Both hero and
anti-hero it is the tradition of his legendary patience which Bahā'-Allāh focuses upon
in his Surat al-ṣabr.
Though Job is
only a few times mentioned in the Qur'ān both Sunni and Shī`ī Qiṣaṣ al-anbiyā'
and other historical and prophetological sources contain
numerous legends rooted in or expository of the biblical book of Job (MT + LXX versions) and, to
a greater or lesser extent, derived from Jewish or Christian Job stories such as
the Testament of Job (1st cent. BCE -> 1st cent. CE?). It is on such
Islamic sources that Bahā'-Allāh indirectly drew upon in the opening section of
his Surat al-sabr in which the story of Job and his wife is narrated at
some length. In the Islamic rooted Surat al-sabr the biblical book of
Job is neither directly quoteDīnor paraphrased.
For Bahā'-Allāh Job's call was his interior Sinaitic exAr.ience comparable
to that of the divine theophany before Moses. Job, it may be gathered, visioned the Divine
theophany in the mystic "Mount" of his inner self where he and bore testimony to his
Maker's Divinity. He was thus made a prophet:
"So he [Job] summoned them [his contemporaries] unto a
shore, sacred and blessed." (cf. Q. 4:161; 6:84).
Job's initial opulence, dwelt upon in the Bible (Job 1:2ff
and a multitude of Islamic sources (but not the Qur'ān), is detailed and
accounted for by Bahā'-Allāh in the following way:
"We strengthened him [Job] on earth and caused the
rain of [the divine] bounty to pour down upon him. In the dominion we made
him one rich in excess of all others gathered upon earth and gave him an
abundance of wealth [in livestock]. We made him self-sufficient, bestowed on
him a portion of all things, powerfully assisted him with mighty associates,
and caused sons to spring forth from his loins. We established him on earth
as one occupying an elevated station."
Of Job's prophetic mission and preaching Bahā'-Allāh writes:
"He sojourned among his people for many long years and
preached unto them in accordance with what We taught him of the hidden
mysteries of knowledge. He called their attention to the [eschatological]
"Days" which, in very truth, were to come. He said: `O
People! The Ocean of knowledge hath surged in the Logos-Self of God, nafs Allāh) upright in
justice. So hasten ye towards it
[or Him] Ar.chance thou might find a path thereon.' The Sun of Bounty
hath, in very truth, risen up and this very moment is established in the
midmost-heart of concealment though the Beauty of the
[Divine] Face hath flashed forth from behind the pavilions of holiness. So
be thou present besides him Ar.chance thou might be irradiated with the
beloved lights of holiness. The Heaven of Grandeur hath been raised up and
been ornamented with the stars of knowledge and wisdom. In such manner
hath the divine Command (al-amr) risen up from the Horizon of Holiness."
The implication of this distinctly Bahā'ī version of Job's
preaching, appears to be that Bābīsm will be established in the latter days,
Job's words being couched in the prophetic Ar.fect.
Bahā'-Allāh also puts the following words into Job's mouth
And, O People! Before me [Job] there hath come Messengers
[of God] unto you with the messages of God. They summoned you unto that
which was capable of orienting you towards a Mighty, Elevated Shore. `The "Hour" hath, in very truth, struck. With justice
hath the Lights shone forth. The Bird of Eternity hath warbled forth and the
Dove of the Command hath sung out. The clouds of light have been upraised
and the Ocean of Bounty overflowed' But you, O Concourse of the Earth! were
assuredly held back from all of this. Fear God and frustrate not the Wisdom
of God. So give ear unto the Word which hath descended
from the Heaven of [Divine] Nearness."
These lines obviously tell us more about Bahā'-Allāh's
championing of a realized eschatology in the light of the Bahā'ī revelation than about any alleged preaching of Job or his prophetic predecessors. What
appears to be the rest of Bahā'-Allāh's version of Job's preaching is as
follows:
"In such manner have We counseled the servants [of God] through the tongue of the
Messengers [of God], from the beginning which hath no beginning unto the end
which hath no end. But all turned aside from the Counsel of God and fell
back [in heedlessness] upon their heels; save that is, such as were
outstripped by the Bounty which derives from Us. They heard the Call of God
from behind mighty, hidden veils but drew back from the Summoner unto God
both publicly and in secret. Yet were there those who were captivated by the
beloved enticing melodies, who attained unto the Haven of Guidance and
received of the Blessings of God and His Mercy. God bestowed on them that
which none had fathomed and they attained a station which was veiled from the
eyes of all creatures.
God shall be
made manifest through His Logos-Command (bi-amrihi)
and He shall distinguish between truth and error. He will raise up the
banners of guidance and tear down the emblems of all who add gods to God.
Those among His servants shall inherit the earth who are dedicated to God
have not drunk in their hearts of the love of the [golden] Calf (cf. Q.XXX )
and have turned aside from such as have disbelieved and added gods to God
after clear signs came unto them from all sides. Thus hath the decree been
inscribed on Tablets of Light with the Fingers of Might".
Job's Rejection and Testing
It was, Bahā'-Allāh continues, in view of envy
over Job's material wellbeing that his contemporaries maltreated him:
"So call to mind the time when Our servant Job appeared
in the dominion with the tokens of self-sufficiency; when his people were
envious of him and slandered him in their gatherings. Wherefore were their
deeds preserved in Hidden Scrolls (saha'if al-sirr). They supposed that
he [Job] invoked God inasmuch as He [God] had given him [Job] of the
ornaments of the world. This despite the fact that he [Job] was one sanctified
above their imaginings and their fixed ideas, and furthermore, from all gathered in the
dominion [of God]."
It was Bahā'-Allāh adds, in order to highlight Job's detachment and holiness
that God
allowed him to be severely tested:
"And when We resolved to cause the signs of his [Job's]
detachment and trust in God to be made manifest, We sent down upon him
calamities from every side and We severely tested him. We took his sons from
him and removed the bounty which We had, in very truth, bestowed upon him
[cf. Job 1:18, 19]. Every day We took a specific thing from him. No day
passed but that We sent down upon him from the realm of the Divine Decree
that which was inscribed by the Pen of Realization. He [Job] was afflicted
with misery and distress as decreed on
the part of One Powerful, Self-Subsisting. Then, through the instrumentality of the
Angels of the Command (malā'ikat al-amr) We burned up the harvest of
his plantation and decided to reduce it all to dust
(cf. Job 1:16)."
Not only was Job deprived of his material wealth and sons but
was made the victim of terrible bodily suffering:
" When We had made him [Job] to be one sanctified of the
trappings of the world, purified him of squalors of the earth and cleansed
him of all earthly grades We, by means of the Angels of [God's] Wrath (malā'ikat
al-qahr) blew an hot fetid wind into his skin. By this means did We weaken his body, agitate his frame
and cause his limbs to quake, such that there did not remain even an ounce of strength in his body" (cf. Job 2:4ff., esp., verses 7-8).
Yet did Job, Bahā'-Allāh's continues remain patient and mindful of God:
"Despite his being afflicted he [Job] every day
multiplied his thankfulness and was, at every moment, patient. He was not
impatient on account of that which had befallen him. Wherefore did We reckon
him one [truly] trusting [in God], thankful [towards God] and patient [in
suffering]." (cf. Job 1:22; 2:10).
His aforementioned sufferings were compounded by his being
expelled from his home and maltreated by his contemporaries:
"And his people expelled him from the city [village]
in which he dwelt and were unashamed before God their Creator. They maltreated him [Job] in view of their having power over him. We found him
[Job] oppressed on earth. The gates of wealth were barred before his face
and the gates of poverty open. Days passed by during which he [Job] found
nothing with which to satisfy his hunger. Thus was decreed the Divine Decree with respect to him.
He [Job] was left without friend, intimate or companion. He was
alone in the dominion save for [his] wife who believed in God her Lord and
served him [Job] in his affliction. We found her an helpmate (lit: path) for
him in [his difficult] circumstances."
Bahā'-Allāh here introduces Job's (initially) faithful wife.
She speaks only once in the biblical text in response to the her afflicted
husband's terrible plight, "Dost thou still continue in thy simplicity? Bless
God, and die" (Job 2:9). These words earned her a prominent place in Christian
misogynist literature, secured by Gregory the Great in his Moralia in Iob
(written in 595 CE; Astell, 1991:93ff).
Bahā'-Allāh narrates a version of the story of
the attempts of Job's wife to help her husband in the following manner:
"When his consort found him [Job] in a dire condition she
went unto his people and requested of them a [flat] loaf of bread but they,
the embodiments of tyranny, refused to give her one. Thus have We
enumerated all things in a hidden Book.
Her plight was such that she was obliged to approach her
who was the most evil of the women on earth (cf. Job 2:10a-rooted in this
ref.) and who refused to give her [Job's wife] a loaf of bread until she had
taken from her that which she desired. By God! The Pen is ashamed to recount
this episode. God bears witness their deeds.
So she [Job's wife] went unto the servant [of God= Job]
with a loaf of bread. When he [Job] turned to look at her [his wife] he
found that her hair had been cut off. He [Job] then cried out from the depth
of his being -- so too on this account did the heavens and the earth cry out
and said:
`O Maidservant of God! What on earth has happened to you
that you have, in truth, committed a thing forbidden? You should not have
cut off your hair which God gave you to be an ornament of your beauty.' [cf. Job
1:20 where Job shaves his head out of grief].
She replied:
`O Job! Whenever I requested of your people a loaf of
bread for thy sake they all refused me until I entered the house of one of
the maidservants of God whom I asked for a loaf of bread. Even she refused
me until she took my hair. Then she gave me this loaf of bread which I have
presented to you. Under these circumstances did she [the evil woman] commit
an outrage against God and displayed arrogance towards him. Thus did the
affair between me [Job's wife] and her [the evil woman] transpire O Job! Forgive me. Deal not with me according to my sin
for I was compelled [so to act] on account of thy plight. Be merciful unto
me and restore me to favor. Thou verily art one benevolent, forgiving."
And He it was? [God?] judged between them as was decreed
or understood that which had transpired between them.
So he [job] wept to such an extent that the heavens were
well nigh cleft asunder, the earth of forbearance [all but] split open and the
mountain of patience [all but] reduced to dust. Then he [Job] buried his
face in the dust and said:
`Lord! Adversity hath seized me on all sides but thou art
the One whose mercy proceeds all things. So be merciful unto me through
Thy bounty and restore me through thy grace. Thou verily art the One Who is
merciful unto Thy servants.'" (cf. al-Kisa'i, Qisas,
201-2, same context; Job 2:9-10; Qur'ān 38:44 + commentaries).
In response to this prayer of Job, an expanded rewrite of
Qur'ān 21:83, God, according to Bahā'-Allāh, restored Job's health and material
prosAr.ity:
"When We heard his [Job's] call We made a fresh,
palatable and sweet spring to flow beneath his right foot. We commanded him
[Job] that he should immerse [himself] in it and drink from it. And when he
had drunk [there from] he was cured of all [his] maladies and was manifestly
the fairest of [God's] creatures." (Qur'ān 38: 41-44)
"And We returned to him [Job] all that We had taken from
him and more since We caused to rain down upon him from the heavenly realm
of prosAr.ity that which enriched him more than all gathered on earth."
"And We delighted his eyes with his family (or: kinsfolk; bi-ahlihi) and We compensated him with that which We promised those
who are patient in holy, preserved Tablets."
"And We restored all his circumstances through the aid of
the command which is, in very truth, powerful."
"And We caused lowly ones to show deference towards him
[Job] and We smote [see note] such as waxed proud before God till they were
wretched on earth. Thus did We accomplish that which We willed through Our
command. And We compensate the wages of the patient ones and bestow upon
them a fitting reward out of the treasuries of holiness."
For
Bahā'-Allāh the story of Job is the tale of a Ar.secuted
prophet whose complete patience and trust in God was ultimately amply
compensated for. Having known great wealth and prosAr.ity Job remained patient
and trusted in God under the most terrible circumstances.
After setting forth his account of the call, prophetic
mission, testing, patience and divine vindication of Job Bahā'-Allāh dwells on
the need of patience during the "days of the spirit" (ayyām al-rūḥ
= the Bahā'ī dispensation ?) and glorifies this spiritual quality. In the "Heights of
Eternity" God created a special paradise and named it "Patience"
(al-ṣabr).
Therein delights exist which are not to be found in other paradises. It is set
aside for those Bābīs who have patiently endured dire suffering and
Ar.secution.
In narrating the essentially Islamic legend of Job, Bahā'-Allāh meant to
encourage those Bābīs who had or were exposed to possible harassment, torture,
imprisonment or martyrdom. Patience, he, in line with Qur'ān asserts, leads to
special rewards. God made patience the "garment" of His Messengers for;
.. no prophet (nabi) or Messenger (rasul)
was raised up [by God] except God had ornamented his being (haykal)
with the cloak of patience (al-ṣabr).. .
The advent of God and the continuity of revelation
Bahā'-Allāh's
several paragraphs on the sublimity of true patience led him to associate this
quality with the anticipated eschatological advent of Divinity in the Ar.son of man yuẓhiru-hu Allah, ("Him whom God shall make manifest") the Bābī Messiah
"So anticipate the "Day" when the "cloud of patience"
(ghamam al-sabr) will be upraised, in which the Bird of Eternity (tayr
al baqa') will sing out and the Peacock of Holiness (tawus al-quds)
be made manifest with the ornament of the Command (tiraz al-amr) in
the Kingdom of Meeting [God; malakut al-liqa'). So screech out with
the accents of the Dove the [the arrival of] the universal age. The Dove of Paradise shall be suspended betwixt earth and heaven, the Trumpet shall be sounded, the embodiments of existence
be renewed, hell-fire be made to blaze and God come in the shadows
of the Spirit with a powerful, transcendent
Beauty."
Bahā'-Allāh, a few paragraphs later, comments on the advent of
the Bahā'-Allāh in the light of those qur'ānic texts that announce the eschatological
advent of God. Addressing Muslims he writes:
"Say: O Concourse of Ignorant Ones! Was it not revealed
aforetime [in the Qur'ān]: [That] Day God shall come in the shadows of
the clouds" ? Then, when He, in very truth, came in the "clouds of the
Command" (ghamam al-amr) in the [mortal] temple of `Alī (= the
Bahā'-Allāh)
you rejected him, waxed proud and were a ruinous people.
And was it not sent down [in the Qur'ān]:
"The Day when thy Lord shall come or some of the signs of Thy
Lord" (= Q. )? And when He [God /the Bahā'-Allāh] came with manifest signs you
rejected Him and were veiled in the veils of thine [Our] own selves"
(Ma'idih 4:290-1/ Ayyam-T:273-4)
Having identified the
Bahā'-Allāh with the eschatological advent of
God predicted in the Q., Bahā'-Allāh underlines the fact that the absolute
Godhead, being utterly transcendent, is beyond "advent" or "descent" in his
exalted "essence" (dhāt). Since God Himself cannot be directly seen or
comprehended, it is argued that, "He Who comes is the Locus of the Manifestation
of His [God's] Self (maẓhar nafsihi)" (Ma'idih 4:291/AT:XX). That the
Bahā'-Allāh came
as the eschatological advent of Divinity is not, Bahā'-Allāh continues,
contradicted by the Muslim assertion that Q.33:40(b) signifies that the
succession of prophets or Divine Messengers ended with the mission of Muhammad.
Divine guidance he underlines, can never be cut off. Prophethood was only "sealed" after
Muhammad up till the "Day of Resurrection" which, in fact, commenced with the
rise of the Bahā'-Allāh and the onset of the Bahā'ī dispensation:
"This is the "Day of Resurrection" in which God hath risen up
through the locus of the manifestation of His Self [= the Bahā'-Allāh]" (Ma'idih
4:291/AT:275).
The anticipated "meeting with God'l (liqā' Allāh) has
already come to pass. Muslims have for the most part failed to understand the
deeAr. implications of qur'ānic eschatological prophecies. In this they are like
the adherents of other religions who each claimed that the continuity of
revelation ended with their own founder Prophet. When Muhammad came as the bearer
of a new revelation the Jews said:
"By God! This [Muhammad] is he who hath calumniated God or
in whom is a jinn or one bewitched [by sorcery]."
Such Jews also said:
`God "sealed" Prophethood through Moses. And this is
the decree of God which hath been ordained in the Torah. The Law of the
Torah shall never be abrogated even as long as God endures. He who shall
come in the future [the Jewish Messiah] shall rise up under the shadow of
its Law in order that he might spread abroad its decrees unto all who are on
earth. Thus was the [Divine] Command from the Heaven of the Decree upon the
Moses of the Command sent down."
Christians made similar assertions:
"And those who the Gospel (al-injil) said the like
of what they [the Jews] asserted [when Muhammad came]. From that time until
this they have been anxiously awaiting [the eschatological advent] and God
hath cast them out in view of that which was revealed unto Muhammad the Arab
in the Surah of the Jinn (= Q. 72):
"They [Christians] supposed the like of what you [Jews]
supposed; that God will never raise up after him [Jesus] anyone [another
Messenger]" (Ma'idih, 4:293 / AT:277).
This slightly expanded and non-contextual interpretation of
Q. 72:7 is taken by Bahā'-Allāh as evidence for the Christian assertion
that no Messenger will come after Jesus.
In the following words Bahā'-Allāh categorically rejects this
static view of God's dealings with men:
"Say: God hath raised up Messengers (rusul an)
after Moses and shall communicate His Message [through Messengers] unto the
end which knoweth no end..." (Ma'idih 4:293/AT ).
Muslims should not act as did Jews and Christians by
denying the continuity of revelation communicated by exalted Messengers of
God. Following some further paragraphs on the subject of the
eternal continuity of revelation and related themes Bahā'-Allāh mentions the rejection
of the Bāb and the maltreatment and martyrdom of Imam Ḥusayn (d. 680). This leads
him to mention Hajji Muhammad Taqi, Siyyid Yayha Darabi Vahīd and some
aspects of the Nayrīz upheaval. Certain Ar.icopes are addressed to the
inhabitants of Nayrīz as well as to the trees, earth and atmosphere of this
blessed region. As noted, the latter part of the Sūrat al-ṣabr contains
material of great interest in connection with the claims made by Bahā'-Allāh
shortly before his journey to Constantinople.
