Posted by: samandal | March 21, 2011

The Light of Sakínah

Díyáfat-i-Bahá, the Feast of Splendor; Naw-Rúz, New Day

Bahá’u’lláh testifies to himself in and through other religions. However, his humanity is a finite, limited expression of Alláh; he does not exhaust the totality of Alláh any more than the light reflected in the dewdrop exhausts the Sun.

Bahá’u’lláh truly represents the Logos, but what is disclosive of the nature of ultimate reality is not the particularity of Bahá’u’lláh but the Logos (Sakínah) revealed in him. Bahá’u’lláh is, in a sense, merely the bearer of the Cosmic Imám, the Holy Maiden.

The universal Cosmic Imám is the incarnational dimension of Alláh through the origin, sustenance, and fulfillment of the cosmos. The Imám is thus before any experience of, or formulation about, Bahá’u’lláh.

The Cosmic Imám unites all of creation; even if religions divide on the basis of the Names of Alláh, the Cosmic Imám mediates cosmic solidarity and unity.

The Cosmic Imám is thus a principle of mediation. The Imámic principle makes all men and women accessible to Alláh and unifies men and women for Alláh.

Sakínah is the immanent, feminine aspect of Alláh; the Queen of Heaven who heals the heart and protects humankind from evil. Sakínah was present with Alláh at the creation and is sovereign over the whole world of nature. As the Logos, Sakínah is the manifested presence of Alláh; as the Zuhúr, Bahá’u’lláh is the manifested presence of Sakínah.

Many Bahá’ís dismiss the idea that God can or should be feminized, as they express it, and that to do so constitutes a construction of its own. However, male symbols have in fact legitimated the historical subordination of women; this distortion, the blighted fruit of a diseased tree, ranges across historical, theological and scriptural dimensions.

Thus:

There is no Imám but Sakínah, and Bahá’u’lláh is her prophet.


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