An Epistle of

An Epistle of Shaykh Aḥmad al-Aḥsā'ī

in reply to some of the Ikhwān (Brethren) of Isfahan.

رسالة فى جواب بعض الاخوان من اصفهان

من مصنفات الشيخ الاجل الاوحد

الشيخ احمد بن زين الدين الاحسا'ى

اعلى الله مقامه

IN PROGRESS 2007-8

Translated from the text published in Jawāmi` al-kalim and in Majmu`a al-Rasā'il 30: 193-215,

Risāla fī jawāb ba`ḍi al-ikhwān min Iṣfahān (Epistle in Reply to some of the Brethren from Isfahan), contained in Majmū`at al-Rasā'il.. vol. 30 (Kirmān: Maṭba`at al-Sa`āda, nd) pp.193-215.

Stephen N. Lambden

July 2003

               بسم الله الرحمن الرحيم

In the Name of God, the Merciful, the Compassionate.

Praised be to God, the Lord of all the worlds

And peace be upon Muhammad and his purified family.

Thus says the musk-laden servant Aḥmad ibn Zayn al-Dīn al-Aḥsā'ī

The issue concerns a sound tradition relayed by `Aṣām ibn Ḥamīd from Abī `Abd-Allāh [= Imam Ja`far al-Şādiq]. He said:

`I recollect what Abā `Abd-Allāh [the 6th Imam Ja`far al-Şādiq] (upon him be peace) in this respect relayed regarding the [luminous] vision (al-ruyā') when he said,

"The Sun (al-shams) is a portion (juz') among 70 portions of Light from the divine Chair (al-kursī). And the divine Chair (al-kursī) is a portion (juz') among 70 portions of Light from the divine Throne (al-`arsh). And the divine Throne (al-`arsh) is a portion (juz') among 70 portions of the Light from the divine Veil (al-ḥijāb). And the divine Veil (al-ḥijāb) is a portion (juz') among 70 portions of the Light from the divine Covering [Shield] (al-sitr). These realities are indeed things firmly established (ṣādiqīn) such that [if experienced in vision] they might utterly bedazzle [confound] the eyes by virtue of the [light of the] Sun. There is not aside from this [dazzling luminosity] any [veiling] cloud (saḥāb)."'

Now I (Shaykh Aḥmad) say [by way of commentary] that the standpoint (al-maqām) [which I shall adopt] in exposition of this noble tradition is necessarily on a threefold level. Firstly, What are these Lights? Secondly, Why are they fivefold? Thirdly, why are certain of these Lights seventy fold [brighter] than others.

[I]

    On then, the first level [of exposition]. Know that God, exalted be He, is supremely aware of your [limited] capacity [and thus merely] explains that the intention of al-Kursī (the divine Chair) is the Logos-Self of the Celestial Sphere of the Zodiac (nafs falak [fulk] al-burūj). It is that outward gnosis (al-`ilm al-ẓāhir) which encompasses everything. God has said, exalted be He, "The expanse of His divine Chair (al-kursī) is [the length of ] of heavens and the earth".

        And the intention of the divine Throne (al-`arsh) is the Logos-Self (nafs) which is the Celestial Sphere (falak [fulk]) of Muhammad, which is determinative of direction. It is expressive of the hidden gnosis (al-`ilm al-bāṭin) and is the gnosis of   how things are (?`ilm al-kayfūfa), of the causes of things (`ilal al-ashyā') and of the basis of origination (maṣdar al-badā').

And the significance of the divine Veil (al-ḥijāb) is the way-station of the Cherubim (manāzil al-karūbiyyīn) who are the embodiments of the divine Unity (hayākil al-tawḥīd) which were alluded to by Amīr al-Muminīn (the Commander of the Faithful = Imam `Alī, d. 40/661) [when discoursing about al-ḥaqīqa] before Kumayl ibn Ziyād [al-Nahā'ī, d. c. 81/701] and likewise alluded to by [the 6th Imam] Ja`far al-Şādiq (upon him be peace) for such was transmitted by al-Şafar in al-Baṣā'ir through an isnād relayed from him [Imam Şādiq]. [It was thus recorded that] He asked about the Cherubim (al-karūbiyyīn) and was told that,

"They are a people of our [Shi`i] party among the primordial creation (al-awwal al-khalq)". God placed them beyond the divine Throne (al-`arsh). If but a portion of the Light one of them should come upon the earth, this would assuredly more than suffice them all [that are on the earth]. Thus, when it transpired that Moses asked [God] what he asked [to vision Him, see Q. 7:143] He merely commanded a person among the Cherubim (rijal ^an min al-karūbiyyīn) and its divulged its divine Glory before the Mountain [Sinai] (tajalli li'l-jabal) at which the mountain was crushed to dust!

         Now the secret significance of the Covering Shield (al-sitr) is the Light of the Divine Grandeur and Beauty (nūr al-`azimat wa'l-jamāl) which is the first level (maqām) of determined existence (al-wujūd al-muqayyid). This is that of which God, exalted be He, made mention of when He said, "Until there was [only] a distance of two arcs [bows] (fa-kāna qāba qawsayni)" (Q. 53:9a). And in the supplication (al-du`a) [ it says] : "I beseech Thee by Thy Name through which Thou did ennoble the heavens and the earth".

[II]

        Now as for the second level [of exposition]. Know that he, when he [Imam Ja`far al-Şādiq] (upon him be peace) mentioned the five [luminaries or modes of Light = (1) al-shams ("the Sun"), (2) al-kursī ("the Chair"), (3) al-`arsh ("the Throne"), (4) al-ḥijāb (the Veil), (5) al-sitr (the Covering Sheild)], this since the lowest of the luminaries is that which one is incapable being of gazing upon, namely [1] the Sun. Then the most elevated of them [the luminaries] which cannot be speedily grasped by the intellect in view of its bewildering nature is [5] al-sitr (the Covering Shield). The significance of this latter [luminary] is the unicity of all of the mutually interacting luminaries (al-anwār al-mutanāsiba) relative to what is higher to a seventy-fold extent.   ADD

[III]

Now regarding the third level [of exposition]. Know that the figure seventy in the [abovementioned] tradition (hadith) ...      betokens an outward Logos-Command (amr ẓāhirī) and a Logos-Command expressive of Reality (amr ḥaqīqī). As as for the outward one, know that it, verily,

[--]

p.199

The Commander of the Faithful [Imam `Alī] said:

"God, exalted and glorified be He, is the bearer of the [Divine] Throne (ḥāmil al-`arsh) and the heavens and the earth and what lies within and between them. Thus [this accords with] the saying of God [in the Qur'ān], "God holds in position the heavens and the earth lest they should deviate; and should they deviate there would be none to hold them in place aside from Him. He hath ever been the One Clement and Forgiving" (Q. 35:41).

He [the Armenian Catholic?], quoting the Qur'ān!] said,

`Then inform me about His saying, "and eight of them [angels] shall bear aloft the Throne of thy Lord (`arsh rabbika) above them" (Q. 69:17b). How can this be when you [Imam `Alī] have said [citing the Qur'an] that He bears the Throne and the heavens and the earth? He [Imam `Alī] said:

`The [celestial divine] Throne (al-`arsh) was created by God -- blessed and exalted be He -- from four Lights (anwār): a Crimson Light (nūr aḥmar) by means of which redness (al-ḥumrā) was reddened; the Green Light (nūr al-akhḍar) by means of which greeness (al-khuḍra) was made green; the Yellow Light (al-nūr al-aṣfar) by means of which yellowness (al-ṣufra) was yellowed and the [Snow-] White Light (al-nūr al-abayḍ) through which [snow-] whiteness (al-bayāḍ) is [whitened] realized. This [the Light of the Throne?] is the knowledge (huwa al-`ilm) which God, the Bearer (al-ḥamla?) has borne aloft [upheld]".**

[between ** = cited Shaykh Aḥmad , ibid p.199).

And that Light (al-nūr) is of the Light of His Grandeur (min nūr `aẓimatihi) and of His Power (qudratihi). It is thus through His Grandeur and His Light that the hearts of the believers are made perceptive... So all that hath been born aloft (maḥmūl) hath been born aloft by God by virtue of His Light, His Grandeur and His Power"

[see al-Kulayni, al-Kāfī 1:129-130 ; Majlisī, Biḥār, 58:9-10].

Interpreting these four "Lights" (al-anwār) Shaykh Ahmad has it that "the confluence of these four Lights constitutes the "Throne" (al-`arsh) in its totality." He states that:

"The [Snow-] White Light (al-nūr al-abyāḍ) is the most elevated [transcendent] (al-a`lā) [reality] and is at the right-hand side of the Throne (yamīn al-`arsh); that is to say, its right-hand Pillar [Support] (rukn).

The Yellow Light (al-nūr al-aṣfar) lies beneath it while the Green Light (al-nūr al-akhḍar) is at the left-hand side of the Throne (yasār al-`arsh) and is its left-hand Pillar [Support] (rukn).

The Crimson Light (al-nūr al-aḥmar) lies beneath it such that the Yellow Light (al-nūr al-aṣfar) is the right-hand Pillar [Support] (rukn) beneath the White (al-abyāḍ). The Crimson Light (al-nūr al-aḥmar) is the left-hand Pillar [Support] (rukn) beneath the Green (al-abyāḍ).

These four Lights are subḥān Allāh ("Glorified be God") which is the "White" [Light-Pillar] (al-abyāḍ), al-ḥamdu lilāh ("Praised be God") is the Yellow [Light-Pillar] (al-aṣfar) while lā ilāha ilā Allāh ("There is none other god but God") is the Green [Light-Pillar] (al-akhḍar) and Allāh al-akbar ("God is Greatest") is the crimson [Light-Pillar] (al-aḥmar).

These Four PiIlars (al-arkān) consitiute the totality of established existence (jamī` al-wujūd al-muqayyad) whose beginning is the First Intellect (al-`aql al-awwal) and whose end is the [dusty] earth (al-thurā). He [God] -- glorified be He -- set up an Angel (malak) for every Pillar so as to bear it. They are [1] Gabriel [Jibrīl], [2] Michael [Mīkā'īl], [3] Isrā'fīl and [4] `Azrā'īl.

The meaning of [`Alī's saying] "He [God] bore it aloft" is that His gravitas was focused into this [Arch-] Angel. And for every [Arch-] Angel there are [subsiduary] hosts of angels (junūd min malā'ika) the number of which none can estimate except God...

        TO BE CONTINUED...

A portion of this tradition is cited and commented upon in some detail by Shaykh Aḥmad al-Aḥsa'i in one of his epistles. 1 Interpreting these four "Lights" (al-anwār) Shaykh Ahmad has it that "the confluence of these four Lights constitutes the "Throne" (al-`arsh) in its totality." He states that:

ADD HERE

[--]

200ff

THE WHITE LIGHT

As for the [Snow-] White Light (al-nūr al-abyāḍ). It is the [Divine] Pen (al-qalam). It is the Name of God (ism Allāh) through which the heavens and the earths are ennobled. And it is an angel (malak) to whom is apportioned heads to the number of created things within [the world of] creation (al-khalkā'iq min al-khulq) and from such as

[--]

THE YELLOW LIGHT

        As for the Yellow Light (al-nūr al-aṣfar)

[--]

THE GREEN LIGHT

        As for the Green Light (al-nūr al-akhḍar)

[--]

THE CRIMSON [RED] LIGHT



       As for the Crimson [Red] Light (al-nūr al-aḥmar)

APPENDIX 1

The Ḥadīth of the Angelic Throne of Lights.

(Kulaynī, Kāfī 1:129-130; Majlisī, Biḥār, 58:9-10).

ADD ARABIC TEXT

        There exists an Islamic tradition recording a dialogue between Imam `Alī (d. 40 / 662; the son-in-law and an Armenian (?) Catholic Christian. The nature of God’s enthronement is discussed (see al-Kāfī I:129-130; Biḥār ² 58:9-10). The Catholic questioned the Imam about the nature of God and his possible holding up, His bearing of the divine Throne (al-`arsh). In the course of the dialogue the Imam came to express the view that the divine Throne (al-`arsh) is supported or constituted of four celestial lights with the following kinds, [1] red light (nūr ḥamrā’); [2] green light (nūr akhḍar); [3] yellow light (al-nūr aṣfar) and [4] white light (nūr bayāḍ) .

The Commander of the Faithful [Imam `Alī] said:... "God, exalted and glorified be He, is the bearer of the Throne (ḥāmil al-`arsh) and the heavens and the earth and what lieth within and between them. Thus [this accords with] the saying of God [in the Qur'an], "God holds in position the heavens and the earth lest they should deviate; and should they deviate there would be none to hold them in place aside from Him. He hath ever been the One Clement and Forgiving" (Q. 35:41). He [the Catholic] said, `Then inform me about His [qur'anic] saying, "..and eight of them [angels] shall bear aloft the Throne of thy Lord (`arsh rabbika) above them.." (Q. 69:17). How can this be when you have said [citing the Qur'an] that He beareth the Throne and the heavens and the earth?

He [Imam `Alī] said: `The [celestial divine] Throne (al-`arsh) was created by God -- blessed and exalted be He -- from four Lights (anwār): [1] a Crimson [Red] Light (núr aḥmar) by means of which redness (al-ḥumra) was reddened; [2] the Green Light (núr al-akhḍar) by means of which greeness (al-khuḍra) was made green; [3] the Yellow Light (al-núr al-aṣfar) by means of which yellowness (al-ṣufra) was yellowed and [4] the [Snow-] White Light (al-núr al-abayḍ) through which whiteness (al-bayāḍ) is [whitened] realized. This [the Light of the Throne?] is the knowledge (huwa al-`ilm) which God, the Bearer (al-ḥamla?) [imparts to?] such as are empowered to uphold it (hammalihi?]. And that Light (al-núr) [= knowledge] is of the Light of His Grandeur (min nūr `aẓima³ihi) and of His Power (qudratihi).

It is thus through His Grandeur and His Light (`aẓimatihi wa nūrihi) that the hearts of the believers (qulūb muminīn) hath been made perceptive. And it was on account of His Light and His Grandeur that the ignorant were caused to draw back. [Additionally] it is in view of His Grandeur and His Light (`aẓimatihi wa nūrihi) that such of His creatures as are the denizens of the heavens and of the earth seek after [desire] (B-GH-Y. VII) His good pleasure through diverse [good] deeds and through [the practice of multifarious] affiliated religions (al-adyān al-mushtashabih).

Wherefore hath all that hath been born aloft (maḥmūl ) been born aloft by God (yaḥam[m]alahu Allāh?) by virtue of His Light, His Grandeur and His Power (bi-nurihi wa `aẓimatihi wa qudratihi). Of their own selves (li-nafsihi) [these realities] have no power to [actualize either ] misfortune [injury, damage] (dhurr an) or benefit [good] (naf`); neither do they have the power of [bestowing] life (ḥayāt) or resurrection [from the dead] (nushūr an). Hence everything is upheld [born aloft, actualized by God]. God, exalted and glorified be He is the One Who supports [ holds fast] these twain [the heavens and the earth, lest they dislodge] and the One Who encompasses (al-muḥī³) them both and everything [besides]. He is the Life [giver] of everything (hayāt kulli shay’) and the Light of all things (al-nūr kulli shay); "So praised and exalted be He above that which they assert." (Q.17:43)

"He (the Catholic) [then] asked him [`Alī]: 'Inform me about God -- exalted and glorified be He! Where is He? The Commander of the Faithful (`Alī) replied, 'He (God) is here and there, above, beneath, within and with us (CORRECT huwa hahunā wa hahun ā wa fawq wa taḥt wa muḥīṭ bi-nā wa ma`nā) as accords with His [qur’ānic] utterance: "Three men conspire not secretly together, but He is fourth of them, neither five men, but He is the sixth of them, neither fewer than that, neither more, but He is with them, wherever [<-323] they may be.." [Arb] (Q.58:7a). Thus the [Throne] Seat (al-kursī) is that which surrounds the heavens and the earth and whatever lieth between the two of them and what is beneath the dusty [lowly] earth (al-thurā); "..Be thou loud in thy speech, yet surely He knows the secret and that yet more hidden" [Arb.] (Q. 20:7). [The significance of] such is [indicated] in His saying, "His Throne [Seat] (kursī) comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-high, the All-glorious..." [Arb.] (Q. 2:255b).

Those who bear the Throne (al-`arsh) are the learned (al-`ulamā’) whom God gave the capacity to bear His knowledge. There is naught that emerges from these four things (the [1] Throne, [2] the Chair, [3] the Heavens and [4] the Earth [?]) which God has created in His Kingdom, save that which God intended for His chosen ones (al-aṣfiyā’) and which He showed unto His friend (Abraham) as He says (in the Qur’ān), "So We were showing Abraham the kingdom of the heavens and earth, that he might be of those having sure faith" (Q. 6:75). How can it be possible that the bearer[s] of the Throne (ḥamlat al-`arsh) bear God [Himself] through Whose Life is the [very] life of their [own] hearts and through Whose Light (nūrihi) they are guided unto the gnosis [knowledge] of Him [God] (ma`rifatihi)."

(Kulaynī, Kāfī I:129-130; Majlisī, Biḥār, 58:9-10).

3 Fn.

NOTE

The impications of this tradition also seem to have contributed to a sometimes tetradic Bābī-Bahā’ī mystico-cosmological colour schemata and probably lies at the root of the frequency and symbolism of aḥmar / ḥamra (= "red" or "crimson" as SE* frequently translated it) in Bābī- Bahā’ī texts. This latter word was certainly important for the Bāb and Bahā’- Allāh. The former, for example, even used the four isolated letters (ḥurūfāt al-muqaṭṭā`āt) Ḥ-M-R-A (= "red" when conjoined and vowelled) before three sūras of his first major book the Qayyūm al-asmā’ (see QA sūras ) and reckoned the ahl al-bahā’ ("people of beauty-glory") to be inmates of an eschsatological "Crimson Ark" (safinat al-ḥamrā ’ (See QA XXX). The latter were regarded by Bahā’- Allāh as his followers (Bahā’īs) who subscribed to a covenant known as the "Crimson Book" .