Baha'u'llah's 'Long Healing Prayer' (Lawh-i-Anta'l-Kafi) in Light of a Metaphysics of Unity

Bahá’u’lláh’s et de guider. Tout en reconnaissant les élé- ments du culte islamique que cette prière “Long Healing Prayer” évoque de par sa formulation, l’auteur ex- plore le caractère original et la profonde (“Lawḥ-i-Anta’l-Káfí”) cohérence de cette prière, qui s’expriment par ses schémas de rimes, ses fréquentes in Light of a allitérations et ses structures organisées autour du nombre dix-neuf. Dans l’en- Metaphysics of Unity semble, cet article met en lumière la façon dont la prière invite le croyant à méditer sur les noms de Dieu – noms qui con- DANIEL AZIM PSCHAIDA fèrent à l’homme la capacité de reconnaître Dieu, ultimement inconnaissable dans son essence, et qui constitue aussi pour les Abstract bahá’ís une représentation du sens profond Designated as having “a special poten- de la réalité spirituelle et matérielle dans cy and significance,” the Long Healing une métaphysique d’unité et d’intégralité. Prayer or “Lawḥ-i-Anta’l-Káfí” calls on 119 names of God in second-person invo- Resumen cations, supplicating spiritual forces for Designada como dotada de “una especial healing, protection, and guidance. While potencia y sifgnificado”, la Oración Lar- acknowledging those elements of Islamic ga de Curación o “Lawh-i-Anta’l-Káfí” worship with which this prayer engages, invoca en segunda persona a 119 nom- the author explores the originality and deep bres de Dios suplicando fuerzas espiri- coherence of the prayer as expressed by its tuales para curación, protección y guía. rhyme schemes, frequent alliterations, and Mientras reconoce aquellos elementos structures organized around the number de la adoración islámica con los cuales la nineteen. Overall, this article aims to shed oración se relaciona, el autor explora la light on how the prayer functions as an originalidad y la profunda coherencia de invitation to meditate on God’s names— la oración expresadas por sus esquemas de names which not only give shape to the rima, aliteraciones frecuentes, y las estruc- human capacity to recognize an ultimate- turas organizadas alrededor del número ly unknowable God, but also represent for diecinueve. En general, este artículo tiene Bahá’ís the underlying significance of spir- el objectivo de esclarecer la manera que itual and physical reality in a metaphysics la oración funciona como una invitación of unity and wholeness. a meditar acerca de los nombres de Di- os-nombres que dan forma no solamente Résumé a la capacidad humana para reconocer a Dotée d’une « puissance et d’une signifi- un Dios incognocible en última instancia, cation particulières », la longue prière de sino tambien representan para los Bahais el guérison ou « Lawḥ-i-Anta’l-Káfí » récite significado subyacente de la realidad espir- 119 noms de Dieu sous la forme d’invo- itual y física en una metafísica de unidad cations à la deuxième personne, suppliant y plenitud. les forces spirituelles de guérir, de protéger 94 The Journal of Bahá’í Studies 31.3 2021

For Bahá’ís seeking healing for ways of Thy forgiveness and grace.” 2 themselves or others, Bahá’u’lláh’s I propose that the Long Healing 800-word Tablet (in Arabic) known Prayer’s invocation of names of God is as Lawḥ-i-Anta’l-Káfí or the Long intended to guide the reciter to the fun- Healing Prayer is often considered a damentally meditative act of engaging most potent resource. The leitmotif both mind and heart to recognize (‘ir- of this prayer is the invocation of 119 fán) the Divine ever more deeply and of God’s beautiful names in second completely; and therein lies its poten- person addresses, beginning with the cy. In the Islamic tradition—in whose verse “Bika yá (I call on Thee O) ‘Alí milieu this prayer was revealed—spe- (Exalted One), bika yá Vafí (O Faith- cific names of God are understood to ful One), bika yá Bahí (O Glorious have particular healing effects, and the One).”1 Each new verse presents a set Bahá’í Writings, for their part, assure of three new names. After invoking the believer that real effects are creat- a rich spectrum of names of God in ed when one recites the sacred verses rhyming (in Arabic-only) and rhyth- in the way of “them that have drawn mic (in Arabic and in English) ca- nigh unto [God]” (Gleanings 295). An dence, the prayer asks God to “to pro- exploration of the content and struc- tect the bearer of this blessed Tablet, ture of this prayer, however, suggests and whoso reciteth it, and whoso com- that this promise does not imply a eth upon it, and whoso passeth around mechanical activation of supernatural the house wherein it is” and concludes forces as if through a spell or charm. with a supplication to God: “heal I suggest in this paper that the names Thou, then, by it every sick, diseased of God found in this prayer, and their and poor one, from every tribulation particular arrangement in verses, en- and distress, from every loathsome courage the believer to meditate on affliction and sorrow, and guide Thou the intimate relationship between the by it whosoever desireth to enter upon One and the many. The many—repre- the paths of Thy guidance, and the sented by the divine names themselves and alluding to the infinite diversity of 1 Vafí would be pronounced as created phenomena—are in their com- Wafí by a native Arabic speaker. A Bahá’í pleteness, continually put in conversa- system of transliteration strives to follow tion, or dialectic, with the One which the example of Shoghi Effendi who trans- is their Source, Fashioner, Artist, and literated the Arabic w phoneme as the v Caregiver. In contemplating the sig- phoneme, following a common Persian nificance of these Divine Names and dialectal pronunciation of Arabic words. The reader can note that wherever there is 2 All passages from the Long Heal- v transliteration throughout this paper, the ing Prayer quoted in this article are ex- native Arabic speaker would pronounce cerpted from Bahá’í Prayers, A Selection this with a w in this prayer revealed almost of Prayers Revealed by Bahá’u’lláh, The completely in Arabic by Bahá’u’lláh. Báb, and ‘Abdu’l-Bahá. Bahá’u’lláh’s “Long Healing Prayer” 95

their relation to the One, the heart of article, I will first provide some back- the worshipper is invited to grow in in- ground about the prayer, before ex- timacy with the Names; this intimacy, ploring its significance and structure, in turn, transforms the self, others, and its Islamic precedents and its literary the world. Each separate thing, each elements, all of which work together to part, becomes whole through the rec- transform the reader’s consciousness ognition of its profound relationship by orienting it to a metaphysics of uni- to the Whole itself. In this paper, I call ty and wholeness. this vision of reality a “metaphysics of unity.” T T Designated by Shoghi Effendi— the Guardian of the Bahá’í Faith—as This prayer has been known as the having “a special potency and signif- “Long Healing Prayer” among En- icance” (qtd. in Bahá’í Prayers 208), glish-speaking Bahá’ís, and other Eu- this prayer may be regarded as a “heal- ropean languages typically translate ing prayer,” and not only in the sense its English title for their prayer books of an aid to recovery from physical (Oración Larga de Curación in Spanish and psychological illness. Rather, just or Das Lange Heilungsgebet in Ger- as “health” and “whole” have a shared man, for instance). Among Arabic and etymology, this prayer may be under- Persian speakers the closest equivalent stood as a meditative willing to facilitate name has been Lawḥ-i-Shafá’ al-Ṭawíl wholeness in every sense of the word.3 (“The Long Healing Tablet”), while it This prayer incorporates some central is perhaps most commonly referred to Islamic theological concepts and vo- as Lawḥ-i-Anta’l-Káfí (literally “Tab- cabulary, yet it is a unique and original let of Thou the Sufficing”) and Lawḥ- composition, a significant contribution i-Shifá (Tablet of Healing). Thus, in to the corpus of scripture in world re- some Bahá’í circles this work may be ligions that invites the worshippers to referred to as a “prayer” and in others transform their orientation to health, a “tablet.” illness, and wholeness through a vision of reality in which every part of exis- T P ’ S tence is intimately connected to each other and to the One Reality. In this Various published compilations of Bahá’í prayers contain this statement 3 See Merriam Webster Collegiate written on behalf of Shoghi Effendi: Dictionary entries “Health” [ME helthe, fr. OE hǣlth, fr. hāl] (535) and “Whole” These daily obligatory prayers, […fr. OE hāl…] (1351). The concepts are together with a few other specific similarly linked in Arabic: shifá means ones, such as the Healing Prayer, “to heal,” but also to “satisfy” or “make the Tablet of Aḥmad, have been complete,” “restore,” and, by implication, invested by Bahá’u’lláh with a “make whole.” 96 The Journal of Bahá’í Studies 31.3 2021

special potency and significance, pithy healing prayer has long been a fa- and should therefore be accepted vorite of Bahá’ís the world over. Shoghi as such and be recited by the be- Effendi included this prayer in Prayers lievers with unquestioning faith and Meditations of Bahá’u’lláh (282). and confidence, that through them Shoghi Effendi did not translate the they may enter into a much closer Long Healing Prayer during his life- communion with God, and iden- time, just as he did not translate many tify themselves more fully with other important works of Bahá’u’lláh His laws and precepts. (Bahá’í such as the Kitáb-i-Aqdas. Prayers 208) Guidance from the Bahá’í World Centre suggests that it is likely the Shoghi Effendi indicates, by name Long Healing Prayer that Shoghi Ef- or category, five prayers as having fendi referred to as being “invested by “special potency and significance.” Bahá’u’lláh with a special potency and Four of these prayers have been un- significance.” In response to a query ambiguously identified, but which of in this regard, the Department of the Bahá’u’lláh’s many revealed prayers Secretariat of the Universal House of is “the Healing Prayer” is not quite as Justice is reported to have replied: “it certain. is probably the one known as the Long Bahá’u’lláh revealed many prayers Healing Prayer, but nothing specific that have healing as their theme, in- about this has been located at this time” cluding a short one that begins with (“Healing Prayer”). In this letter, the “Yá ilahí ismuka shifá’í wa dhikru- Secretariat also quotes the assurance ka diwá’í” (“Thy name is my heal- within the text of the Long Healing ing, O my God, and remembrance of Prayer of its potency to heal and pro- Thee is my remedy”), which is part of tect. Thus, while we cannot definitive- Bahá’u’lláh’s Lawḥ-i-Ṭibb (commonly ly say which healing prayer holds “a known as the Tablet to the Physician) special potency and significance,” the on living healthfully.4 This beautiful, Long Healing Prayer does have a very strong claim to such a designation. 4 Just as the opening line of the Bahá’ís may be inspired further in prayer “Create in me a pure heart, O my God, and renew a tranquil conscience written down and worn as an amulet at within me . . .” bears a resemblance to all times: Yá mani as’muha diwá’un wa Psalm 51:10 (“Create in me a clean heart, dhikruha shifá’un (“O He whose name is O God; and renew a right spirit within me” a remedy, whose remembrance is a heal- in the King James version of the Bible), ing”).This line occurs in Hussein A. Ra- the beginning of this short healing prayer him’s translation (ibn Tálib 29), and can be bears a similarity to a line in a traditional found recited online at duas.org/mobile/ prayer (du‘a’), attributed to Imam ‘Alí ibn dua-kumayl.html. This same line is rec- Ṭálib and recommended by thirteenth-cen- ommended in “Miscellaneous Du-a’as for tury Shia scholar Sayyid ibn Ṭáwús to be every illness, ache, fever” (Dua‘a 282). Bahá’u’lláh’s “Long Healing Prayer” 97

their usage of this prayer by anecdotes R T , from the early annals of the Bahá’í P O Faith. Mírzá Ja‘far-i-Yazdí, a former Shia religious scholar, upon embrac- Bahá’í historians have not yet identi- ing the Bahá’í Faith strove to serve fied the year this prayer was revealed Bahá’u’lláh and his fellow believers by Bahá’u’lláh. In its April 2020 re- for the rest of his life. ‘Abdu’l-Bahá sponse to an inquiry from an individ- tells this story of Mírzá Ja‘far about ual believer, the Research Department their time together in the prison of of the Universal House of Justice ‘Akká: writes: “The identity of the recipient and the date of its revelation remain [W]hen we were in the barracks unknown, and we have no informa- he fell dangerously ill and was tion about its use during the time of confined to his bed. He suffered Bahá’u’lláh” (qtd. in Pschaida note many complications, until final- 2). Some speculate that the prayer was ly the doctor gave him up and revealed during the “‘Akka period” would visit him no more. Then the (1868-1892).6 Based on the account sick man breathed his last. Mírzá quoted above it seems to have been in Áqá Ján ran to Bahá’u’lláh, with use by the Bahá’ís in ‘Akka within the word of the death. Not only had first ten years of that period, the time- the patient ceased to breathe, but frame during which most of the exiles his body was already going limp. were still living in the barracks of the His family were gathered about prison-city. him, mourning him, shedding Two versions of the Arabic Long bitter tears. The Blessed Beauty Healing Prayer have been published said, “Go; chant the prayer of Yá by Bahá’í publishers. The differences Sháfí—O Thou, the Healer—and between them are quite negligible for Mírzá Ja‘far will come alive. Very such a long Tablet (96 percent is the rapidly, he will be as well as ever.” I reached his bedside. His body Ṣádiq-i-Yazdí, who fell gravely ill from was cold and all the signs of death ileus while in Baghdad. Bahá’u’lláh told were present. Slowly, he began to ‘Abdu’l-Bahá to repeat “Thou the Healer!” stir; soon he could move his limbs, [Yá Sháfí] while touching the distended and before an hour had passed he area. ‘Abdu’l-Bahá reports doing so and lifted his head, sat up, and pro- observing that the apple-sized swelling ceeded to laugh and tell jokes. He and coiling of the affected part instantly lived for a long time after that, vanished (Memorials 43–44). However, occupied as ever with serving the ‘Abdu’l-Bahá seems to state that only the friends. (Memorials 157–58)5 words “Yá Sháfí” were intoned, rather than the entire Long Healing Prayer. 6 “Lawhu Anta’l-Kafi.” Internet 5 Another story is that of Shaykh Archive. 98 The Journal of Bahá’í Studies 31.3 2021

same in both versions) but the few Apparently, the oldest translation of dissimilarities can still be jarring for this Tablet into English was produced someone who is intimately familiar in September 1945 in New York City. with only one version.7 In response In one available copy, the introduction to this author’s enquiry, the Research on the typed page states that the transla- Department at the Bahá’í World Cen- tion was carried out by “Ali Kuli Khan tre writes that “[t]he most authentic and his daughter, Marzieh Gail”—both version of the Long Healing Prayer accomplished translators of the Bahá’í in Arabic that has been identified is in Writings. The introduction goes on to the handwriting of Zaynu’l-Muqarra- state: bín, and it is this version that served as the basis of the current authorized BAHÁ’U’LLÁH “invokes God English translation” (qtd. in Pschaida through” 119 different Names and note 2). Balyuzi (274–76) and Taher- 41 refrains Healing, Guidance, zadeh (Revelation vol. 1 25–26) note Protection and Happiness to those that Zaynu’l-Muqarrabín was a former who recite it; who cometh upon it, doctor of Islamic law at the high rank who walketh around the house in of mujtahid who was known for his which it is. excellent calligraphy and for reliably This very important prayer— transcribing Bahá’u’lláh’s writings. carries great power—is very This is the recension that I call the cleansing and effective. (“Long “Huva version” as it begins Huva (He Healing Prayer”) is), while what I call the “Bismi ver- sion” distinctively begins Bism-i-llah Although the claim of “119 Names” (In the name of God). The latter is the in the introduction actually corre- Arabic version most commonly found sponds to the Huva version, this ren- online and in Bahá’í prayer phone dering lines up more closely with the apps, as well as in published prayer Bismi version. However, lines 15-17 books such as Tasbíḥ va Tahlíl and are inexplicably not part of this transla- Ad’iyyih Ḥaḍrat-i-Maḥbúb. The Huva tion (or perhaps have been accidentally version was most recently published in omitted by the typist). I have not been 1988 by the Persian Institute for Bahá’í able to determine if these translators Studies in Canada, in a book titled Na- were aware of the Huva version when faḥát-i-Faḍl (“Fragrances of Divine they translated the Bismi recension. Favors”).8 At the time, Shoghi Effendi explained through his secretary that because this 7 For further details on the small prayer is “one which, when rendered differences between these two versions, into English, loses much of its rich as well as an attempted complete translit- eration of the prayer’s spoken Arabic, see Pschaida. Phelps’ assistance in identifying publica- 8 I wish to acknowledge Dr. Steven tions for each version. Bahá’u’lláh’s “Long Healing Prayer” 99

imagery, he does not feel it is suitable at Healing Prayer begins with a praise present for inclusion in a prayer book,” or affirmation of God’s reality or at- (qtd. in Braun 10–11). Accordingly, as tributes: “He is the Healer, the Suffi- I mentioned earlier, he never translated cer, the Helper, the All-Forgiving, the this prayer, nor did Bahá’í publishing All-Merciful.” Tablets, prayers and trusts include the translation by Khan epistles authored by Bahá’u’lláh and and Gail. However, copies of this pro- ‘Abdu’l-Bahá typically begin with the visional translation were informally Qur’anic “Bismilláh” (as can be ob- circulated among Bahá’ís before 1980. served in the Kitáb-i-Íqán and Kitáb-i- In a letter dated 13 August 1980 to Aqdas) or with Huva (as in The Hidden “all National Spiritual Assemblies,” Words) or Huvalláh (“He is God,” pro- the Universal House of Justice—Head nounced Hovalláh in Persian). Howev- of the global Bahá’í community, over- er, while other Tablets and prayers nor- seeing quality and accuracy of all mally invoke only two or three names official translations of Bahá’í scrip- of God, the Healing Prayer begins with ture—announced that it had “recently five. This could be seen as foreshad- commissioned the translation into En- owing the theme of this work, which glish of two of the important works of would seem to be the names of God Bahá’u’lláh, namely the Long Healing themselves. Prayer and His Tablet . . . known to After the opening, the next forty many in the West as the ‘Fire Tablet.’” verses invoke God in the second person A copy of this translation was included bika yá (“I call on Thee O . . .”) by His in this letter, announcing its completion “most beauteous names,” each verse and approval (Messages 455). Soon the introducing three new names.9 Each prayer books of the Publishing Trust verse finishes with the repeated refrain of the National Spiritual Assembly of “Thou the Sufficing (Anta’l-Káfí), the Bahá’ís of the United States began Thou the Healing (va Anta’sh-Sháfí), including this translation, which is Thou the Abiding (va Anta’l-Báqí), O now also found on database websites Thou Abiding One (yá Báqí)!” of the Bahá’í Writings and in prayer This prayer appears to be orga- book apps; it has also become the ba- nized in structures of nineteen. Thir- sis of further translations into other ty-eight of these forty verses have European languages. This translation nineteen words each. Each name of corresponds to the Arabic of the Huva God is typically composed of two version. The analysis in this article is syllables or—if one pronounces the based on this version. 9 Sometimes a new name has a S shared three-letter root with another (previ- ous) name. However, only the name Ṣáni‘ As is typical of prayers and epistles occurs twice in identical form (verses 14 revealed by Bahá’u’lláh, the Long and 17, translated first as “Fashioner,” then as “Creator”). 100 The Journal of Bahá’í Studies 31.3 2021

grammatical-markers—three.10 Each number nineteen itself is significant in verse, but for a few exceptions, also the Islamic tradition since the word for consists grammatically of thirty-eight “one” (wáḥid) is equal to the number syllables—twice nineteen.11 Likewise, nineteen in the letter-to-number sym- the Long Healing Prayer calls on the bolic system called abjad (w- has a names of God 119 times in its forty value of 6, ‘-á-’ of 1, -ḥ- of 8, and -d verses of supplicatory invocations.12 of 4) (Schimmel, Mystery 224; Saiedi Ninety-one—nineteen reversed— 106–7, 282). The use of nineteen does words with Arabic roots are used in this seem deliberate by the Author who— Tablet.13 While these characteristics of along with His predecessor the Báb— the Tablet are not apparent in transla- invests the numbers nine and nineteen tion, those who notice or are taught with mystical significance as numbers these numerological patterns cannot that symbolize oneness, harmony, and help but increase their admiration for unity in diversity.14 Nine, as the high- this Tablet and its elegant structure. The est single digit number, includes each lower number and so symbolizes com- pleteness, harmony, and unity among 10 The two exceptions are verse 3 in which the third name Fard (Single One) the many, a concept frequently applied technically has only one syllable—or two to religion and to humanity in Bahá’í when the grammatical marker at the end teachings. Meanwhile, one is a number is pronounced—and verse 27 with its first that symbolizes God as He is the one divine name Ján (“Thou my Soul”). and only God.15 The number nineteen 11 It should be noted that in various takes on the symbolism of both nine recitations of this prayer available online, and one, including unity in diversity. whether featuring a native Arabic or Per- sian-dialectical pronunciation, only one 14 While the Bahá’í Writings also reciter pronounces the grammatical marker frequently find symmetry and symbolism at the end of each of the three names of in many numbers (1, 5, 9, and 19 being God. Without these markers, most verses the most celebrated), the Bahá’í Faith does contain only thirty-five syllables when re- not endorse any system of magic, numero- cited aloud. See Pschaida for links to many logical or otherwise, and the number nine online recordings of this prayer. seems to have an essentially symbolic sig- 12 This is counting the names that nificance relating to completeness, harmo- immediately follow “I call on Thee,” not the ny, and unity, according to Shoghi Effendi repeated refrains “Thou the Sufficing . . .” (qtd. in Hornby 415). 13 For this count, we assume that the 15 For Bahá’ís, it may also be said to word(s) Ján (“Soul”) and Jánán (Beloved), be a symbol of the oneness and wholeness found in verse 27 have shared roots. Jánán of human relationships, the single precious, may be considered the Persian plural of the interconnected ecology of our planet, the Persian and Arabic word Ján (with the Per- single animating inspiration of the world’s sian suffix -án), since both words share a sundry religions, and the unification of the range of meanings such as “dearest, sweet- human family through the common recog- heart, life, spirit” (Steingass 352) nition of Bahá’u’lláh. Bahá’u’lláh’s “Long Healing Prayer” 101

This unity in diversity may be applied “I call on Thee, O . . .” at the beginning to God and His perfections, to the beau- of each verse, and the refrain “Thou tiful diversity of the single human spe- the Sufficing, Thou the Healing, Thou cies, and also to the myriad phenom- the Abiding, O Thou Abiding One” to ena of God’s creation in which each close each verse. phenomenon manifests attributes of its Altogether, seventeen of the for- one Fashioner. In this way, the number ty verses have a rhyming pattern that nineteen itself symbolizes what I refer appears in at least one other verse to as a “metaphysics of unity.” elsewhere in the Tablet. For example, The three divine names introduced verses two, four, six, and twenty-seven at the start of each verse typically all have the rhyming ending -án. Like- rhyme with each other. For example, wise, verses twenty and twenty-one verse thirty-two reads “Bika yá Ḥabíb, each, back-to-back, feature the ending bika yá Ṭabíb, bika yá Jadhíb”; all -úm: three words end in -íb, while the first two names rhyme even more complete- 20: Bika yá Qayúm, bika yá Day- ly with each other through the shared múm, bika yá ‘Alúm ending -bíb. Furthermore, the divine 21. Bika yá ‘Aẓúm, bika yá Qa- names in each line almost always have dúm, bika yá Karúm the same two-syllable (or three with grammatical markers) cadence. The However, I was not able to identify a consistent number of syllables, and the pattern governing when a given rhym- repetition and rhyming, of the divine ing syllable reappears in a later verse names enhance the overall poetic, son- in the Tablet. ic, and meditative qualities of the Heal- Besides the internal rhyme in each ing Prayer, giving it a musical effect. set of three of divine names, and the The Bahá’í World Centre notes: occasional reoccurrence of rhyming patterns in different verses, the unity In the original Arabic of the Long between the verses is reinforced by the Healing Prayer, the Prayer for the repeating refrain “Thou the Sufficing, Dead, and the Prayer for the Fast Thou the Healing, Thou the Abiding, beginning, “I beseech Thee, O My O Thou Abiding One!” that ends each God,” the refrains are composed of verse: “Anta’l-Káfí va Anta’sh-Sháfí va rhyming words which give them a Anta’l-Báqí ya Báqí.” The consistent lyrical, musical quality which pro- cadence or meter maintained through- motes their evocative power. (qtd. out the invocation of divine names also in Hatcher 146) strengthens the coherence and unity of the entire Tablet. Much of this same lyrical, musical The Long Healing Prayer concludes quality has been maintained in transla- with a paragraph of 160 words that be- tion through the repeated supplication gins by praising God with subḥánaka 102 The Journal of Bahá’í Studies 31.3 2021

yá Alláhuma (Sanctified art Thou), the translator.16 This passage presents and then presents a series of beautiful the Ultimate Being as approachable images describing God’s generosity by His generic name Alláh (the God) and grace, before finally supplicating or by the particular name and attribute Him by His “most beauteous names . . Raḥmán (Gracious, Beneficent, Merci- . most noble and sublime attributes” to ful) or by another one of His beautiful protect, heal, and guide whoever comes names of perfection. The passage quot- under the prayer’s influence. The ed above does not specify what these prayer ends with a meditative affirma- other names of perfection might be, but tion of eight more names, closing as it Surah 59:22–24 does list over twenty opens—in acknowledgement of God’s of them, such as ‘Álim (Knower), Ma- names: “Thou art verily the Powerful, lik (Sovereign), Quddús (Holy One), the All-Sufficing, the Healing, the Pro- Salám (Source of Peace), and Kháliq tector, the Giving, the Compassionate, (Creator). Ernst notes that the Qur’án the All-Generous, the All-Merciful.” itself contains over ninety-nine names of God (81). T N G : Over the centuries, scholars of Islam A I T have compiled lists of these names, based on these and other verses in The Jewish, Christian, Hindu, Zoro- the Qur’án, statements in the ḥadíth, astrian, Sikh, and Bahá’í scriptures and logical inferences about qualities each conceive of, relate to, and wor- attributable to a Being of perfection. ship God via His various names, per- Although God is believed to have innu- fections, and attributes. In the Islamic merable names, and hundreds of such tradition this practice of connecting names have been compiled, focusing with God through His names gains of- on God through lists of ninety-nine ficial scriptural validation: “Say: Call names became a prominent practice upon Alláh, or call upon Raḥmán: by among Muslims due to influential whatever name ye call upon Him, (it ḥadíth: is well): for to Him belong the Most Beautiful Names. Neither speak thy Alláh has ninety-nine names, i.e. Prayer aloud, nor speak it in a low one-hundred minus one, and who- tone, but seek a middle course be- ever knows them will go to Para- tween” (Qur’án 17:110). The phrase dise. (al-Bukhari 50:894) translated as “Most Beautiful Names” (al-Asmá’ al-Ḥusná) also appears in Qur’án 7:180, 20:8, and 59:24. Due to 16 For example, compare this the rich nuance of the word ḥusná, this verse’s translations by Yusuf Ali, Muhsin phrase is variously rendered as Beau- Khan, Ghali, Muhammad Asad, Wahidud- tiful, Best, Fairest, Most Excellent, or din Khan, Laleh Bakhtiar, John Rodwell, Most Perfect Names, depending on and many others available at www.islam- awakened.com/quran/17/110/default.htm. Bahá’u’lláh’s “Long Healing Prayer” 103

There are ninety-nine names of perfections. According to al-Ghazálí, Alláh; he who commits them to the wisdom of asserting ninety-nine memory would get into Paradise. names can be understood by imagining Verily, Alláh is Odd (He is one, and a king who has ninety-nine servants it is an odd number) and He loves or soldiers whom no enemy can over- an odd number. (Muslim 48:5) come. Even if that king actually has a thousand soldiers, the group of only These same two ḥadíth found in the ninety-nine is sufficiently powerful, above Sunni compilations have also just as a group of ninety-nine names of been transmitted into the Shia tradition God is sufficiently abundant, awesome, through the very influential Islamic and rich. It is a representation and se- scholar and Imam Ja‘far al-Ṣádiq, as lection of divine names that “bring the tenth century Shia scholar, Shaykh together varieties of meanings which al-Ṣaduq tells us (209). tell of [the divine] majesty which an- One of the most common lists other set of meanings would not be of God’s ninety-nine names came able to bring together” (171–72). Sim- through a ḥadíth, from the collection ilar to the symbolic significance of the of al-Tirmidhí in a chapter on suppli- number nine in the Bahá’í Faith, nine- cation, said to have been narrated by ty-nine is a number of completeness or Abu Hurairah (Book 48, ḥadith 138). sufficiency in Islam. A somewhat distinct listing was col- That the Long Healing Prayer of lected by ibn Májah—one of six ma- Bahá’u’lláh is in dialogue with the Is- jor Sunni ḥadíth collectors—also in a lamic tradition of calling upon God’s chapter on supplication (Chapter 37, names is made explicit by the use of ḥadith 3861). While believing that the the Qur’anic phrase al-Asmá’ al-Ḥus- statement in the ḥadíth that God has ná (most beauteous names) itself in the ninety-nine names was authentic, Abu final paragraphs of this Tablet. While Ḥámid al-Ghazálí acknowledged skep- names of God are called upon 296 ticism about the reliability of the part times in the entirety of the prayer, al- of this ḥadíth that actually specifies together 126 distinct names of God are or lists these names, both because of called upon.17 In Table 1, we can see great differences in the matn (content) the thirty-one names of God from the of different versions of the same ḥadíth Long Healing Prayer that correspond and because it rests on the authority to, or at least have the same three-let- of just one companion and has only a ter roots and shared meaning, some of single isnád or chain (175). While up those ninety-nine names found in tradi- to fifteen names differ between the tional Islamic lists. various available lists, Islamic theolo- gians have consistently clarified that this is not problematic, as God actually 17 This is when adding the opening verse and the closing paragraph to the 119 has more than ninety-nine names or names in the body of the prayer. 104 The Journal of Bahá’í Studies 31.3 2021

T 1: 99 N G I L H P

Al-Ghazali / Long Al-Ghazali / Long Tirmidhi / Healing Tirmidhi / Healing ibn Majah Prayer ibn Majah Prayer lists lists ‘Adl ‘Adl Laṭíf Laṭúf (Most (The Just) (Just One) (Benevolent) Benevolent One) Aḥad Aḥad Máni‘ Máni‘ (The One) (Peerless One) (The Withholder) (Withholding One) ‘Alím ‘Alím Mu’min ’Imán (The Omniscient) (Omniscient) (The Faithful) (my Faith) ‘Alí ‘Alí Náfi‘ Náfi‘ (The Most High) (Exalted One) (He who benefits) (Beneficent One) ‘Aẓím ‘Aẓím Núr Núr (Tremendous) (Most Great One) (Light) (Light) ‘Azíz ‘Azíz Qádir Qádir (The Eminent) (Mightiest One, (All-Powerful) (Almighty) Powerful) Alláh ’lláhumma, yá Iláhí Qayyúm Qayyúm (The God) (O my God) (Self-Existing) (All-Compelling) Báqí Báqí Quddús Quddús (The Everlasting) (Abiding One) (The Holy) (Most Holy) Da’im Daymún Ra’úf Raú’úf (Eternal) (Ever-Abiding) (All-Pitying) (Compassionate) Fattáḥ Fattáḥ Ráfi‘ Ráfi‘ (The Opener) (Unfastener) (Exalter) (Exalting One) Ghafúr Ghafúr Raḥím Raḥím (All-Forgiving) (All-Forgiving) (Merciful) (All-Merciful) Ḥáfiẓ Ḥáfiẓ Raḥmán Raḥman (All-Preserver) (Protector) (Gracious) (Clement One) Ḥakím Ḥakím Ṣamad Ṣamad (Wise) (Most Wise) (The Eternal) (Eternal One) Jalíl Jalíl Vahháb Vahháb (The Majestic) (Most Sublime One) (The Bestower) (Bestowing One) Jámi‘ Jámi‘ Ẓáhir Ẓáhir (The Uniter) (Gathering One) (The Manifest) (Manifest One) Karím Karím (Generous) (the All-Generous) Bahá’u’lláh’s “Long Healing Prayer” 105

In Table 2 are fifty-one of eighty-nine names of God found in the Long Healing Prayer that are not typically found in the lists from Islamic ḥadíth.18

18 For the sake of brevity, in cases where there are multiple Names with the same Arabic three-letter roots, sometimes only one of these Divine Names is listed in this chart. For example, while the Long Healing Prayer contains both Subḥán (Most Praised One) and Subúḥ (Most-Lauded), the table only lists Subúḥ.

T 2: S L H P I 99 N G ‘Áshiq (The Best Lover) Ján (my Soul) Naṣṣáḥ (Counselor)

‘Aṭúf (Kind to All) Káfí (Sufficing) Nuzúh (Sanctified One)

Bádhil (Generous One) Káshif (Unfolder) Qáli‘ (Uprooter)

Bahí (Glorious One) Láfiẓ (Lord of Utterance) Qáni‘ (Satisfier)

Bahháj (Bringer of Delight) Láḥiẓ (All-Seeing) Rúḥ (Spirit)

Báligh (Perfecting One) Ma‘ádh (Shelter to all) Sábigh (Bountiful One)

Balláj (Brightener) Maḥẓúẓ (Lord of Joy) Ṣáni‘ (Fashioner)

Dayyán (Judge) Majdhúb (Enraptured One) Sáqí (Quencher of Thirsts)

Dháwit Maládh (Haven for all) Sháfí (Healing) (Source of all Being) Faḍḍál (Bountiful One) Malḥúẓ (Desired One) Subúḥ (Most Lauded)

Fáliq (Lord of the Dawn) Ma‘múr Sulṭán (Sovereign) (Frequented by All) Fard (Single One) Musta‘án (Helping One) Ṭabíb (Physician)

Fárigh (Unfettered One) Nábit (Life-Giving One) Ṭáli‘ (Rising One)

Ghá’ib (Concealed One) Naffáth (Quickening One) Thábit (Constant One)

Ghálí (Most Precious One) Najjáḥ (Deliverer) Vafí (Faithful One)

Ghálib (Triumphant One) Náshif (Ravager) Vahháj (Enkindler)

Ghayáth (Succorer of all) Naṣír (Sustaining One) Váthiq (the Most Trusted) 106 The Journal of Bahá’í Studies 31.3 2021

From this table and the discussion thus may recite the names or praises of God far, we can infer that Bahá’u’lláh was silently or out loud, including in song, neither seeking to affirm a particular but it is considered most essential to list in the Islamic traditions of God’s recollect God in the heart (whether ninety-nine names nor to present an the tongue is used or silent) until one’s altogether new one in His composi- innermost consciousness is engaged tion of the Lawḥ-i-Anta’l-Káfí. Rather, (Schimmel, Mystical Dimensions 167, as seems to be typical of Revelation, 171). the Author makes use of vocabulary, The most prominent practice of literary forms, and concepts that are repetition of divine names in dhikr familiar to His recipients, repurposing among Muslims is usually facilitated and combining these building blocks by a string of thirty-three or nine- of the cultural-religious-linguistic mi- ty-nine prayer beads—called tasbíḥ lieu in new ways to convey those truths or subḥa. This practice is not only He wishes—or is called upon—to found among those formally associat- communicate.19 ed with Sufi orders; many other Mus- lims carry and regularly use prayer D P B beads.20 Depending on the individual believer—and based on their upbring- Dhikr—recollecting, remembering, ing, their Islamic mentors, or their bringing to mind, mentioning, or prais- personal preference—this practice ing God—is a central Islamic concept may consist of mentioning one divine and ritual practice through which the name per bead until all ninety-nine Muslim strives to focus on the Ultimate names have been invoked, or of re- and become more and more aware of peating a set of divine names multiple His omnipresent, absolute Reality at times. Within a Sufi order, the shaykh every moment. Dhikr is frequently practiced by repeating the Names of 20 For some Sufis prayer beads are God, and related phrases of praise, as more of a distraction than a helpful tool for a kind of mantra; this is done both in- dhikr, and to some degree so are the divine dividually and in the communal rituals names themselves, since remembrance of of Sufi groups. Depending on the Sufi God’s names should be constant, not as an order and the school of practice, one end in itself, but as a doorway to Divine experience, knowledge, and communion. 19 We should note that in a Bahá’í On the other hand, for some Muslims a point of view, the building blocks are not set of prayer beads—having been con- simply old pieces rearranged; Bahá’u’lláh stantly handled in the context of praising states that they are themselves “made God’s names (and perhaps passed down new,” and that “[i]nto every word that God over multiple generations and/or from an doth speak a new spirit is breathed, and the individual regarded as saintly)—imbibes breezes of life are wafted therefrom upon sacred power or baraka and becomes in all things” (Additional Tablets). itself a kind of talisman. Bahá’u’lláh’s “Long Healing Prayer” 107

(spiritual teacher) carefully chooses Highest), to improving eye ailments for the novice or veteran student the by reciting Al-Baṣír (The All-Seeing) exact formula needed to spiritually (Zaidi). In fact, about a dozen of advance, according to that student’s the names discussed on this site are psychological condition, as a physi- claimed to have curative effects—from cian would mix medicinal ingredients healing broken relationships (Wadúd (Schimmel, Mystical Dimensions [Loving] or Waḥíd [Singular]), to scor- 103–4). For example, the student try- pion bites (al-Wási‘ [Ample-giving]) ing to master hope may receive a dif- or snake bites (al-Aḥad), to cure-alls ferent dhikr-formula than one working (Salám [Peace] and Sháfí [Healing]). on renunciation or on complete trust in Sunni Islam shares this traditional God (169–70). Another student might belief in the curative and protetcitve simply be prescribed the repetition of effects of invoking the names of God the name “Alláh” day and night so that in ritual ways (Trimingham 28).22 Ibn God would always be in their heart and ‘Aṭa’ Alláh, an influential Sufi teacher mind, whether awake or sleeping.21 of the thirteenth century, taught that Today, Muslims seeking to advance the names of God, when called upon, their sense of mystical connection are potent cures for illness, but they will frequently look to the world-wide are only effective as a remedy when web for dhikr formulas, consisting they have a logical connection with of various phrases of praise, such as the desired effect; the cure occurs Subḥana Alláh (Glory is to Alláh), Al- through a kind of transformation of Hamdu Lilláh (Praise is due to Alláh), the consciousness of the person per- and Alláhu Akbar (Alláh is the Great). forming dhikr (Sufism 93–94). This Many different names of God are fea- background helps us understand the tured in these formulas. One website cultural milieu in which Bahá’u’lláh’s of the Shia Islamic tradition lists 128 Long Healing Prayer was initially names of God, discussing for each received, and we may imagine that one the benefits that can derive from someone with such an Islamic back- repeating that divine name—from be- ground reading this prayer may see ing in the company of angels through in a specific name the power to cure reciting al-Aḥad (The One), to raising a specific kind of ailment or solve a one’s status by reciting al-‘Alí (The particular difficulty.

21 My former Arabic teacher from Egypt, who would constantly carry his prayer beads, told me that he focuses on 22 Beyond calling upon God’s names thanking God through two divine names: in dhikr for healing or protection, another “I usually say Yá Allah (O God) Yá Karím common practice for Muslims has been to (O Generous One) because I feel that God imbibe potions made from the ink, saffron, is so generous with me even if I don’t do or another substance which has been used what I must do towards Him.” to write God’s names (Ernst 90–91). 108 The Journal of Bahá’í Studies 31.3 2021

D P B survey of strategies in this regard in ex- B ’ F isting Bahá’í literature. Shoghi Effendi explains in a letter written on his behalf The Bahá’í Faith does not have a pre- in 1925: scribed ritual of repeating either nine- ty-nine names of God or a handful mere mechanical repetition of the of names of God ninety-nine times. syllables is not referred to. The However, Bahá’u’lláh decreed in the utterance of the word must be ac- Kitáb-i-Aqdas that each day “every companied by the turning of the believer in God, the Lord of Judge- heart to God. When we turn to God ment” should perform ablutions, with our whole heart and invoke “seat himself and, turning unto God, His Name, a spiritual connection repeat” the Most Great Name “Alláh- is established through which we u-Abhá” ninety-five times. “Such was become a channel of divine in- the decree of the Maker of the Heavens fluence. (qtd. in Research Depart- when, with majesty and power, He es- ment of the Universal House of tablished Himself upon the thrones of Justice, Memorandum dated 15 His Names” (¶18). Believers “repeat” September 2003) (literally, yudhakir—from the same triliteral Arabic root as dhikr) Alláh- In this letter, the Research Department u-Abhá, meaning “God the All-Glori- also quotes a statement written on be- ous,” individually and alone. There are half of the Universal House of Justice relatively few prescriptions for how on 4 January 1991 to an individual exactly to perform this daily ritual. Bahá’í, elucidating the purpose and The method for counting to ninety-five effects of this devotional practice: “As is left to the choice of the individual a devoted believer in Bahá’u’lláh, you Bahá’í; some choose to employ prayer have the privilege of using the Great- beads, while others count to nineteen est Name and the revealed prayers to using the phalanges and tips of the fin- draw on the power of the Holy Spirit, gers of one hand, repeating this process which is your shield and your protec- for five cycles to reach ninety-five.23 tion through any difficulties and which Each individual may find various ways will bring reassurance and serenity to of focusing their mental energy, imag- your heart.” es, and thoughts; there is no extensive Although many divine names of God can be found throughout revealed 23 Both Bahá’u’lláh and ‘Abdu’l- Bahá’í prayers, it is the recital of the Bahá owned prayer beads. See, for example Long Healing Prayer that, after the Taherzadeh (Revelation vol. 4; Covenant daily repetition of Alláh-u-Abhá, is the 200) and Gail (200). Shoghi Effendi clar- most prominent devotional act in which ified that the use of prayer beads is neither a Bahá’í meditates upon and prais- required nor prohibited for Bahá’ís (qtd. in es God’s names. According to their Hornby 462). Bahá’u’lláh’s “Long Healing Prayer” 109

personal preference, some Bahá’ís say Du‘á’ al-Bahá’ to the Bahá’í Faith may the prayer rarely or only on very spe- be found in the Báb’s choice of the cial occasions, while others might say first nineteen divine names found in the prayer daily—for instance, a physi- this prayer for the names of the nine- cian reciting the prayer each morning teen months of the Badí‘ calendar.24 before work. Bahá’u’lláh clarified some details of the Báb’s revealed calendar and made I P it the official Bahá’í calendar. L H P Although, as mentioned above, the Du‘á’ al-Bahá’ is not explicitly a Although not specified as a healing healing prayer, healing prayers have prayer per se, a beautiful predecessor a prominent place within the Islamic in the Islamic tradition to Bahá’u’lláh’s tradition, for both Sunnis and Shias. Long Healing Prayer is likely the A popular Sunni healing prayer from prayer of Bahá’, credited to the fifth the ḥadith reads: “O Alláh, the Lord Shia Imam Muḥammad al-Báqir. This of the people! Remove (Athhib) the prayer, variously referred to as Du‘á’ trouble (al-bá’sa) and heal (ashfi), for al-Bahá’ (Prayer of Glory) or Du‘á’ You are the Healer (al-Sháfí). No heal- al-Saḥar (Dawn Prayer), is about twen- ing (shifá’) is of any avail but Your ty-three verses long, and is repeated by healing (shifá’úka); healing (shifá’an) Shia Muslims at night or in pre-dawn that will leave behind no ailment during the Ramadan month of fasting. (saqaman).” 25 (al-Bukhari, 76:57) Each verse focuses upon a divine name, While it does not invoke many names or two, by which to beseech God: from of God, this prayer is similar to Du’á’ Bahá’ (Splendor/Glory) in verse one, al-Bahá’ in that it intensely focuses on to Jamál (Beauty) in verse two, Jalál various forms of a single triliteral root (Glory/Splendor) in verse three, and (sh-f-ú). Bahá’u’lláh’s Long Healing Jabarút (Omnipotence) in the last verse. The first verse, in a stirring 24 This calendar consists of nine- translation by Stephen Lambden, sup- teen months of nineteen days plus four to plicates: “O my God! I beseech Thee five “intercalary” days. Nineteen also is a by Thy Splendor (Bahá’) at its most number of some significance in the Qur’án. Splendid (Abhá’) for all Thy Splendor For example, there is a group of nineteen (Bahá’) is truly resplendent (Bahíy). I, angels mentioned in 74:30. The Qur’án is verily, O my God! beseech Thee by the organized into 114 chapters—a multiple of fullness of Thy Splendor (Bahá’)” (al- nineteen—and the bismillah may be count- Báqir). In its mode of short, pithy, sup- ed as having nineteen letters (if one does plications of the Divine Names, it may not count the dagger-alif between the ‘m’ be regarded as a preeminent forebear and ‘n’ in al-raḥmán). of Bahá’u’lláh’s Long Healing Prayer. 25 Note: There are some variations Indeed, a vital importance of the of the morphologies of individual words of this prayer. 110 The Journal of Bahá’í Studies 31.3 2021

Prayer utilizes a similar literary device that gives life and health, the Maker through the repeating line at the end of of both abundance and the limits that each verse: “Thou the Sufficing, Thou are required for balance, the Remover the Healing (Sháfí), Thou the Abid- of disease, suffering, and illness. The ing (Báqí), O Thou Abiding One (yá interplay of two divine names starting Báqí).” Both prayers use repetition to with Q—Qadímun and Qá’imun—re- continually reaffirm in the reader a vi- inforces a conceptualization of God as sion of God as Healer. the eternal Foundation of life and the The central theme in many of the universe. At the same time, through fo- Islamic healing prayers is God’s per- cused concentration on forms of words fections. The following fascinating for Mercy (from the root r-ḥ-m), del- Shia prayer—traditionally attributed to icately introduced with the single-let- the Imam ‘Alí—focuses the worship- ter preposition b- (“by,” “through,” or per on the name of God Azal (Eternal) “with”), the prayer reminds us that the and variations on its three-letter root beneficial workings of all these other (z-ú-l). It closes with derivations on divine names are by the fundamental a three-letter root r-ḥ-m in speaking attribute of Mercy or Grace. of God’s mercy. It also includes affir- As is discussed below, the danc- mations of two other names of God, ing interplay between divine names and—if recited three times a day—is is found throughout Bahá’u’lláh’s promised to cure any sickness. It reads: Long Healing Prayer. In each verse, the prayer presents a new set of three Alláh is eternal (Qadímun), ev- divine names, inviting the worshipper erliving (Azalíyun); He removes to meditate not only on the meaning (yuzillu) suffering (al-‘alala); of each name in the set but also on He is self-subsisting (Qá‘imun), the relationship of each name with ever-existing (Azalíyun) by His the others. Additionally, the repeated eternity (Azalíyati), neither perish- “Thou the Abiding, O Thou Abiding es nor ceases to exist (lam yazal One” (Anta’l-Báqí yá Báqí) at the end wa la yazálu). By Your mercy of each verse calls the seeker of heal- (bi-Raḥmatika), O the most be- ing to meditate upon the realities of neficent (yá Arḥama-l-ráḥimín). this attribute in particular, just as the (“Miscellaneous Du-a’as” 286) various words for “Mercy” do in the above-mentioned Islamic prayer. The flow of this prayer can be likened to a creative choreography, in which the T G N C repetition of -zal- and -zil- (of the z-ú-l root letters) in a play on words juxta- Various Muslims have claimed to poses their interacting meanings—ev- know the greatest of the names of er-continuing and ceasing, infinity and God—either one of the ninety-nine or finitude. God is presented as the Life the hundredth—and that knowing this Bahá’u’lláh’s “Long Healing Prayer” 111

name gave them charisms, or spiritu- The Báb discussed an Islamic ḥadíth al, supernatural powers (Schimmel, in which Alláh, Tabáraka (Blessed), Mystical Dimensions 177; Decipher- and Ta‘álá or ‘Alí (Exalted)—and their ing 119). In Abrahamic traditions, numerical, symbolic corollaries Huva knowing God’s truest, hidden names and Káfí (Sufficing)—are disclosed as has been associated with the ability to the Most Great Names of God (Saie- work miracles, as evidenced by Jewish di 105–7).27 A fourth name has been and Islamic tales of prophets who were kept hidden, yet the Báb (the Gate) able to achieve the impossible because hints that it is His own name or that of the secret names of God, such as of Bahá’ (Glory). Interestingly, many those written on Moses’ staff or on Jo- of the above-mentioned names posited seph’s cloak (Fodor 107–8, 110). With- as the greatest name are found in the in Islamic history, various names have Healing Prayer in positions of partic- been proposed as the greatest, perhaps ular prominence. Thus, Bahá’u’lláh most popularly Allah itself. Al-Ghazálí begins the Healing Prayer with Huva said “Alláh” itself is “the greatest of in the introductory invocation, the very the names (Á‘ẓim’l-Asmá’) . . . because first verse contains both ‘Alí and Bahí, it refers to the essence which unites all Raḥman is in the sixth verse and Raḥím the attributes of divinity, so that none is in the opening and closing, and Káfí of them is left out, whereas each of the is in the opening, closing, and the re- remaining names only refers to a single peating refrain. attribute” (Al-Ghazálí 51). Raḥmán or From 1848, at the Conference of Ba- Raḥím, which are God’s most empha- dasht, Bahá’u’lláh, whose given name sized names in the Qur’án, and Váḥid was Mírzá Husayn ‘Alí Núrí, then a (One, Singular) and Huva (He/He is) leading Bábí, began to be known as have also been commonly nominated. Bahá or Bahá’u’lláh. At this Confer- Al-Ghazálí cited a ḥadíth in which the ence, each day a new Tablet was re- supreme name of God is promised to vealed and chanted for the attendees, be contained in Qur’án verse 2:163, and a new name was bestowed upon “Your God is One (Váḥid); there is each of the eighty-one assembled be- no God save He (Huva), the Gracious lievers.28 In the ensuing decades, Mírzá (Raḥmán), the Merciful (Raḥím),” and in Qur’an 3:1–2, “‘Alif Lám Mím. Louis Gardet, “al-Asmáʾ al-Ḥusná,” Ency- Alláh! There is no God save He (Huva), clopedia of Islam, 2nd edition. the Living (Ḥayu), the Eternal Sus- 27 Saiedi explains in more depth that tainer (Qayyúm)” (al-Ghazálí 173).26 Huva and Káfí are symbolic corollaries of ‘Alí through their numerological value in 26 Note: The translated text inac- the abjad system of translation in which the curately cites chapter and verse, which I letter-values in ‘Alí [110] have an intimate have corrected above. For a discussion of relation with Huva [11] and Káfí [111]. “Alláh” as either just one of the names of 28 The historical sources God, or the all-encompassing name, see (Dawn-Breakers 293; God Passes By 31) 112 The Journal of Bahá’í Studies 31.3 2021

Husayn ‘Alí Núrí more and more often purposes is a question that will be used a combination of Bahá with Alláh discussed further below. For now, we for His own name, a name He would might propose that the many names of later affirm as “The Most Great Name” God in the Long Healing Prayer be con- in His writings. As Alláh is the Being sidered as parts of the spectrum of the believed to have all names and perfec- light of the name Bahá’, which includes tions, we might venture that Bahá’— them all. Thus, for a Bahá’í, through meaning glory, splendor, radiance, the contemplation of these names, the and light—can be likened to light that Long Healing Prayer acts as a portal to contains the full spectrum of colors and the heaven of the Divine Reality. energy waves. Bahá’u’lláh may thus be viewed as the name that includes all di- P C vine names.29 D N The Greatest Name is believed by many within the Islamic tradition to Bahá’u’lláh’s Long Healing Prayer have miraculous power, including integrates elements of supplication, that of restoring health, and two of praise, and affirmation, and also invites Bahá’u’lláh’s well-known prayers in- meditation. First, the one who recites clude the statement that God’s “name is the Tablet expresses their ardent desire my healing” (Prayers and Meditations for healing and protection. Second, the 174, 262). Whether the integration of Tablet has the reader express praise, the name Bahá’ itself into the Long adoration, or magnification of the glo- Healing Prayer is intended for med- rious Divine Reality in familiar sec- itative, talismanic, or transformative ond-person language (-ka [Thee], Anta [Thou]), facilitating a mystical I-Thou leave the question of whether it was the encounter between one’s self and one’s Báb or Bahá’u’lláh who was conferring Lord.30 Third, through the bika (I call the new names somewhat open. Whoever on Thee) preceding each divine name, was the immediate source, the Báb in lat- the Tablet encourages the reader to er letters would confirm these new names deepen their sense of the Divine Reali- (Dawn-Breakers 293). 29 This statement and analogy is ty by contemplating the significance of my personal understanding; I know of no each individual divine name in itself. authoritative explanation on what makes Lastly, the poetic interplay between the Bahá God’s greatest name, apart from names in each verse prompts the reader Bahá’u’lláh decreeing it to be so. Howev- to meditate upon the interrelationships er, there have been various investigations by Bahá’í authors into the Greatest Name. 30 This concept is borrowed from See, for example, Abu’l Qasim Faizi’s Jewish philosopher Martin Buber who, in ““Explanation of the Symbol of the Great- his celebrated work I and Thou, meditates est Name” and Stephen Lambden’s ““The upon the sacrality of a personal and gen- Word Bahá: Quintessence of the Greatest uine relationship, whether between two Name.” humans or between a human and God. Bahá’u’lláh’s “Long Healing Prayer” 113

between each set of divine names. In a present before, now, after) or spatial metaphysics of unity, each divine name (pervading here, there, everywhere) is in itself inexhaustible in significance implications of the One called Ṣamad; as an expression of the One; at the same one might further consider that Ṣamad time, each divine name is allowed to created—and therefore transcends— speak to each of the others in an intimate both time and space. Again, next, one relationship and all three names are may be moved to pause and meditate meditated upon as to their interweaving upon the inexhaustibly valuable jewel application to the human-ethical-social of God’s name Fard (Single One). contexts and the natural world. While one can pause to consider A few examples of what meditation the precious meanings of each divine within a metaphysics of unity could perfection, the resonant rhyming of the look like may be helpful to the read- three divine names within each verse er. In the Long Healing Prayer, each may prompt the reader to also meditate divine name is not simply treated as upon the metaphysical relationship be- one of many that are all called upon tween the names—as in poetry, where together in a list; instead, each name is concepts, aesthetics, and imagery are presented to be called upon individu- conveyed in ways that transcend the ally. In the Arabic original, bika yá (I capacity of each single word. In the call on Thee O . . .) precedes each of first verse we read: Bika yá ‘Alí, bika the initial three names in the verse. In yá Vafí, bika yá Bahí, Anta’l-Káfí va the English translation, while the “I Anta’sh-Sháfí va Anta’l-Báqí ya Báqí. call on Thee” only begins the verse In this verse the Arabic words used for itself, the invocation honoring the dig- Exalted One, Faithful One, and Glori- nity of each divine name is preserved ous One rhyme with each other through with the “O” preceding each name. the shared ending of -í, and also rhyme Thus, instead of reading lightly over with the names of God in the repeating each name as merely part of a string refrain, “Thou the Sufficing, Thou the of words, the person praying may be Healing, Thou the Abiding, O Thou moved to pause and contemplate the Abiding One.”31 In this case, the liter- profundity of this single attribute as a ary, rhyming elements encourage the personal name of God, a kind of in- dividual precious pearl or gem on the 31 The only other verse in which string. For example, in the third verse, all six of the invoked names rhyme with “Bika yá Aḥad bika yá Ṣamad bika yá each other is verse 28, which calls upon the Fard,” having paused to reflect on the three divine names Sáqí, ‘Álí, and Ghálí: pearl of Aḥad (Peerless One), one is Quencher of Thirsts, Transcendent Lord, also moved to pause at Ṣamad (Eter- Most Precious One. Otherwise, there are nal One) as a gem-like, infinitely rich two distinct sets of rhymes in each verse; in meaning, name of God in itself. One the first three names rhyme with each other might reflect on the temporal (always and then the repeated refrain rhymes with- in itself. 114 The Journal of Bahá’í Studies 31.3 2021

worshipper to ask the metaphysical Judge,” we find in Arabic the rhyming question: What is the intimate connec- “-án”: Bika yá Sulṭán, bika yá Raf‘án, tion between God being Exalted and bika yá Dayyán. The rhyme elicits the being Faithful, between being Glorious question: how are Sovereign, Uprais- and being Sufficing? One might con- er, and Judge interrelated? Personal template the nature of exaltation on the meditation could yield any number of human plane, and consider that being a answers to the question, and any num- majestic king or an eagle soaring high ber of implications for our own lives. in the clouds need not mean a cold For example, one may consider that detachment from the people and ecol- perhaps God is sovereign not only be- ogy of this planet, but can rather imply cause of infinite power and possession being a faithful friend and partner in but because that power is deployed to mutual wellbeing. Likewise, with ‘Alí develop and elevate His creatures in (Exalted)—also a Bahá’í title for ‘Ali ways that He has judged will be truly Muḥammad, the Báb—we are remind- helpful. How might we use our own ed of how He demonstrated genuine powers, possessions, and discernment hospitality, such as when he received to do similarly, on a human level? That Mullá Ḥusayn-i-Bushrú’í on their first the repeated refrain (Káfí, Sháfí, and meeting. With Bahí (Glorious)—also Báqí) also rhymes within itself may alluding to Bahá’u’lláh—we are re- also prompt us to consider the rela- minded of how He was known as “the tionship between these three attributes Father of the Poor” in the 1840s, and and the three new ones introduced: of how ‘Abdu’l-Bahá later exempli- How can we use our powers to suffice, fied a generous way of life among His to heal, and to abide (which we might neighbors in ‘Akká and Haifa. In this interpret as mindfully being with and way, the rhyme that unites these six accompanying each other)? Thus, in divine names invites the reciter to con- this interpretive metaphysics of unity sider the truths constituted through the and wholeness, we continue to apply interrelationships between all six, and reflection on the Divine Personality to thereby paints a rich, organic spectrum the human ethical and social level. of the Divine Personality—one with Because each the three new names equally organic implications for the in each verse typically rhyme with socio-ethical, human realm. each other, it stands out for the reciter In most succeeding verses, the three when one of the names does not. Verse new attributes introduced in that verse seven, “I call on Thee O Beloved One, rhyme with each other, encouraging O Cherished One, O Enraptured One,” further reflection on the metaphysical reads in Arabic Bika yá Ma‘shúq, bika interrelationship between each new set yá Maḥbúb, bika ya Majdhúb.32 The of three divine names. For example, in the second verse that begins “I call on Thee O Sovereign, O Upraiser, O 32 Each of these names can be trans- lated as a variation on romantic ideals of Bahá’u’lláh’s “Long Healing Prayer” 115

consistent vowels (a, ú) and the alliter- are “married” in Qur’anic descriptions ative, shared first syllable of each name of the garden of heaven. In the writ- (ma-) partially veil the lack of a perfect ings of Bahá’u’lláh, these same Ḥúr or rhyme. Nonetheless, the first divine heavenly “maidens” are spiritualized name still stands out to some degree, as progressively revealed theophanies which may prompt the reciter of the or personifications of God’s attributes, prayer to prioritize meditating upon the truths, or the Holy Spirit itself.34 Con- name Ma‘shúq in itself and its relation- ceiving of the divine names as sentient ship to the other two divine names in theophanies in and of themselves rein- which loving includes cherishing and forces our intent to meditate upon each being enraptured.33 of the divine names, both individually Another interesting case of a near and in relationship to each other, in the rhyme is verse 10, which invokes a Healing Prayer, and also reinforces kind of interplay between God’s names conceiving the divine names as inti- Spirit, Light, and Manifest One: Bika mately present within or near our own yá Rúḥ, bika yá Núr, bika yá Ẓuhúr. Núr soul.35 A metaphysics of unity may also and Ẓuhúr rhyme with each other, but open us to consider the intimate rela- not with Rúḥ. As in the above example, tionship of the Bahá’í revelation with this lack of rhyme is mitigated by the other holy books. For example, this set shared long-vowel -ú-. Distinct from of divine names may also remind us the above, however, here the rhyming of the act of Divine decree at the be- aspect is also reinforced by the fact ginning of the Book of Genesis: “the that one may quickly discern that Rúḥ wind” (ruaḥ in Hebrew, related to rúḥ backwards is Ḥúr, which does rhyme in Arabic) of the Lord moves across with the other two. If in the meditative recitation of the prayer, the reciter does take the path of thinking of both Rúḥ 34 See, for example, “How many and Ḥúr then they may be remind- the ḥúrís of inner meaning that are as yet concealed within the chambers of divine ed that in the Qur’án, the Ḥúr are the wisdom!” (Kitáb-i-Íqán 70) and “I have entities (usually translated as “black summoned the Maids (ḥúríyát) of Heav- eyed damsels” or “virgins” or “fair en to emerge from behind the veil . . . and ones”) to whom the blessed believers have clothed them with these words of mine” (Gleanings 327). See also Hatcher, lover and beloved—ma‘shúq having to do Hemmat, and Hemmat, “Bahá’u’lláh’s with ardent, impassioned lover/beloved, Symbolic Use of the Veiled Ḥúríyyih.” maḥbúb having to do with a cherished 35 By “within and near” is meant sweetheart or darling and majdhúb with the Bahá’í understanding of both the ev- someone who is completely possessed or er-abiding divine Omnipresence with enraptured with love or attraction. each soul as well as the human capacity to 33 In verses 8 and 36 the first divine develop spiritual virtues. In this two-fold name, likewise, stands out by not truly way, divine attributes may be thought of as rhyming with the second and third names. “married” to the human soul. 116 The Journal of Bahá’í Studies 31.3 2021

the formless stuff of creation, while the and generously in the background—a command “Let there be light” (‘ówr in servant leader. Likewise, as the word Hebrew, related to núr in Arabic) re- Ghá’ib shares a root with the important vealed the distinctive shape God was Qur’anic concept of the Ghayb (Un- giving creation.36 The contemplation seen) that in Islamic metaphysics en- of this striking word, Rúḥ, that does compasses such realities as the angels, not literally rhyme with the others is the afterlife, and God Himself, and further facilitated by the fact that the additionally—in Bahá’í scripture—the following verse continues the -úr pat- “Celestial Concourse,” one gains con- tern of rhyme with Ma‘múr, Mashhúr, fidence that such divine agents will and Mastúr (Thou Frequented by all, subtly and graciously reinforce and Thou Known to all, Thou Hidden from inspire one’s efforts to humbly strive to all). Rúḥ thus becomes the odd name serve and sincerely obey God’s teach- out, directing the attention of the close ings (‘Abdu’l-Bahá, Selections 12).38 reader to its relation to these other five A similar case is verse 35: “Bika yá names. Wahháj, bika yá Balláj, bika yá Bah- Some verses feature names that are háj,” in which the third name differs differentiated by only a single pho- by only one phoneme from each of the neme, inviting meditation on the in- other two (Wahhaj/Bahhaj and Ballaj/ terrelationships between these divine Bahhaj), reinforcing a conception of names in particular. In verse 12, for an intimate relationship between God example, only the middle phoneme -l- as Enkindler, God as Brightener, and differentiates the second divine name God as Bringer of Delight. Likewise, from the first: “Bika yá Ghá’ib, bika in verse 14’s “Bika yá Ṣáni‘, bika yá yá Ghálib, bika yá Wáhib (I call on Qáni‘, bika yá Qáli‘” the first two di- Thee O Concealed One, O Triumphant vine names only differ by the first letter One, O Bestowing One).”37 Thus, the of each (Ṣ- vs. Q-), while the second reader of this invocation may think of a triumphant one as not necessarily 38 To my knowledge, there is no being conspicuous, flamboyant, and complete, official list in authoritative imposing but, rather, “concealed” or Bahá’í sources of who or what is includ- quiet and humble, working effectively ed in the “Celestial Concourse.” However, Bahá’ís will often refer to the Concourse 36 Genesis 1 also reminds us of the as including heavenly angels, Prophets and popular Islamic ḥadíth qudsi, “I was a Hid- Messengers of God, pure souls and saint- den Treasure and loved to be made known, like beings who have passed on (including so I created creation to be known”—a holy individuals and martyrs in the Bahá’í creation that discloses the attributes of the Faith and other religions), and mystical— Creator. perhaps symbolic—maidens (ḥúr). Bahá’í 37 The root verb ghalaba contains Scripture repeatedly promises their aid, as the overlapping meanings of “subduer” can be seen in Gleanings from the Writings and “conqueror” (Wehr 796). of Bahá’u’lláh 280, 334. Bahá’u’lláh’s “Long Healing Prayer” 117

and third names only differ by the mid- divine names share the same three-let- dle phoneme (i.e. -n- vs. -l-). The trans- ter root, highlighting shades of signif- lation given for these three is Fashion- icance in an underlying basic ideal. er, Satisfier, and Uprooter. The reciter Thus, the divine names in verse 24, may be led to reflect on God as fashion- Ma‘ádh (Shelter to all) and Musta‘ádh ing the creation in a way that satisfies (All-Preserving One), both from the both Himself and His created beings, Arabic root ‘-ú-dh, drive home and including by satisfying the physical, emphasize the sheltering and preserv- intellectual, and spiritual needs of the ing nature of a refuge—maintaining human being. While it is probably not and protecting the individual and fam- satisfying for a plant to be uprooted ily from material, psychological, and and destroyed by a storm, scavenger, spiritual harm. Verse 25, meanwhile, or farmer, it can then become food for begins with two words from the root new plants or other creatures. Con- gh-ú-th, Ghayáth (Thou Succorer of versely, a plant may also be uprooted all) and Mustagháth (Thou invoked by to be replanted in a new environment all). Both are etymologically linked to more suitable to continued growth and the noun Ghiyáth (help, aid, succor) vitality, and sometimes we human be- from the same root, but the nuances ings find new opportunities for person- of meaning drawn out from their jux- al growth when placed in new settings. taposition enrich the concept of help: Also, religious teachings confirm some together, they suggest a reality in human desires and ask us to limit oth- which God succors all His creatures ers; Buddhism, for example, reminds even before being asked, yet it is still us in its Four Noble Truths that there beneficial for the creature to invoke is a close link between ignoble desires Him, confident that the answer will be and suffering.39 The reciter may draw whatever succor is best. Verse 27 be- strength from considering that their gins with “Bika yá Ján, bika yá Jánán, very Fashioner can also be the Uproot- bika yá ’Ímán,” which is translated into er of unworthy desires and cravings. English as “O Thou my Soul, O Thou On three occasions, two of the three my Beloved, O Thou my Faith!” The Healing Prayer’s play on the shared et- 39 Similarly, in Paris Talks ‘Abdu’l- ymology of Ján and Jánán implies God Bahá was recorded to have said that suffer- being at the same time the very center ing has various sources. It is often the natu- of one’s being and the best love of ral consequence of our own unwise actions one’s being—deepest subject and dear- (50–51) or stems from our excessive attach- est object in an intimate dance within ment to the material world so as to encour- an I-Thou relationship. The reciter age us to develop detachment (178); it can, may also be prompted to such reflec- additionally, result from the often random tions on the relationships between Ján calamities of worldly conditions that teach and Jánán by the fact that Bahá’u’lláh us to rather dwell and rely upon the “spiritu- borrows Jánán from Persian, while al Kingdom” of “perpetual joy” (110). 118 The Journal of Bahá’í Studies 31.3 2021

-ján (or -jún) is also commonly used names in intimate dialogue, each name in Persian as a popular suffix added af- in itself inexhaustible in significance, fectionally to given names to say “dear in this way functions like a chandelier one.”40 Each of these verses reinforces made of priceless, prism-like gems, a metaphysics of unity in which God— each refracting its effulgent light to its the Sufficing, the Healing, the Abiding fellow jewels, each illuminating new, One—is intimately with His creation. multi-colored sparks in the others in a Verse 4 calls on “Subḥán . . . Qudsán potentially infinite inter-illumination. . . . Must‘án,” encouraging meditation upon the connections between being M E Most Praised, Holy, and Helping. In C P reflecting upon the interrelationship between these qualities, one may come After beseeching, invoking, and med- to consider that neither praiseworthi- itating upon God by His many indi- ness nor holiness is at all about being vidual perfections in over forty verses, vaingloriously superior to others but is in the final paragraphs the worshipper instead about being involved and en- entreats God in language that is deeply gaged in helping others. Put different- personal and majestic. Here, the prayer ly, helping the wellbeing of oneself and paints a picture of drawing near to, others is a holy and praiseworthy act. meeting, and communing with one’s These are only a few examples to Lord, the visual counterpart of the feel- illustrate how the rhyming elements ings of mystical encounter which the encourage the reciter to make meta- preceding forty paragraphs may have physical links between the various already engendered. names of God and meditate on what they communicate about each other. Sanctified art Thou, O my God! I The prayer, with its various sets of beseech Thee by Thy generosity, whereby the portals of Thy bounty and grace were opened wide 40 Jánán, also colloquially mean- [The worshipper has been invited ing “sweetheart,” is frequently found in Bahá’u’lláh’s Persian writings, such as the to walk through an internal door- Persian Hidden Words nos. 1, 4, 12, 17, way to her Lord and His gracious and 26. In this Tablet, this is the only direct favors.] borrowing from Persian I have identified. The first divine name in this verse Ján (life, whereby the Temple of Thy Ho- spirit, soul) does sometimes show up in liness was established upon the this connotation in Arabic. We should note throne of eternity that it is not uncommon for Bahá’u’lláh [The supplicant has entered the to use some Persian words in His Arabic doorway to find herself in a mag- writings— jánán itself or siráj (lamp), for nificent, holy Temple near God’s instance. Likewise, the Qur’án has various own throne.] old-Persian borrowings. Bahá’u’lláh’s “Long Healing Prayer” 119

and by Thy mercy whereby Thou do I beseech Thee, by these most beau- didst invite all created things unto teous names, by these most noble and the table of Thy bounties and sublime attributes,” in which God’s bestowals names and attributes are reiterated as [The worshipper has been gra- the pivot and central thresholds of ac- ciously invited to, and sits down cess to mystical encounter and divine at, the festal table inside the Tem- knowledge and raised to an aesthetic ple and before God’s throne.] of beauty, magnificence, nobility, and sublimity. Yet this pivot point of the and by Thy grace whereby Thou entire prayer is not the endpoint as the didst respond, in thine own Self line continues in a rising crescendo that with Thy word “Yea!” on behalf elevates the worshipper (in a kind of of all in heaven and earth ladder of ascent or mi‘ráj) to the Point [The supplicant and her Lord are that cannot be pointed to, immanent engaged in intimate fellowship, and transcendent at the same time: “and and before she can even articu- by Thy most Exalted Remembrance, late her heart’s deepest aspiration, and by Thy pure and spotless Beauty, without delay she receives an and by Thy hidden Light in the most answer from her divine King of hidden pavilion, and by Thy Name, “Yes!”] cloaked with the garment of affliction every morn and eve.” How high is this “at the hour when Thy sovereignty “most Exalted Remembrance”? How and Thy grandeur stood revealed” pure and beautiful is His “pure and [From this table before the Lord’s spotless Beauty”? At what depths is throne, His majesty, kingship, and this “hidden Light”? This language, in awe-inspiring splendor is clearly my reading, challenges us to continual- made evident.] ly deepen and broaden our understand- ing of God’s Being, shattering the shib- “at the dawn-time when the boleths of previous ideas with more might of Thy dominion was made accurate ones, and then again shatter- manifest.” ing these new ideas in a never-ending [The light of perception has cycle of growth. dawned in the worshipper’s inner eye, which perceives all parts of M P the world, the sky, the universe, the T T L Unseen, the divine theophanies, M U and all human hearts as the Lord King’s own personal possession.] The promise in the final paragraphs of the Long Healing Prayer of seemingly Then in the center and heart of the miraculous powers to protect and heal paragraph comes the line, “And again might be understood in light of other 120 The Journal of Bahá’í Studies 31.3 2021

concepts in Bahá’u’lláh’s Revelation change in the life of man is the that break down and challenge pres- result of these mutual reactions. ent-day dichotomies and tensions (qtd. in Compilation 84) between the traditional and the mod- ern. Many intellectuals, especially in Just as each part of our body is deeply Europe and North America, consider connected with every other part, we are medicine the exclusive province of inextricably connected with our envi- science, while religion—if it has any ronment, and all parts of the universe function—is exclusively for the so- are materially and spiritually influ- cial, “spiritual,” and possibly ethical enced by one another. For example, we and existential domains of life (Ernst know that the material, environmental 90; Arbab 185–86). The Bahá’í Faith, conditions of air quality or potable wa- rejecting atomization, isolation, and ter purity can have a great impact on separation, encourages a worldview human health. Likewise, as an example that recognizes the deep interweaving, of the importance of social context to interdependence, interpenetration, and human physical health, a substantial wholeness of the physical, psycholog- body of research has identified positive ical, and spiritual within an individu- outcomes for in-patients when family al, in our social relationships, and in and friends are able to visit them in our connection with the earth itself. the hospital (Trogen). Although further ‘Abdu’l-Bahá explains, “in the same empirical studies are needed, scientif- way that the parts, members, and organs ic research over the last thirty years of the human body are interconnected, has confirmed the strong positive im- and that they mutually assist, reinforce, pact of mind-body therapies (includ- and influence each other, so too are ing relaxation, meditation, imagery, the parts and members of this endless hypnosis, and biofeedback) on bodily universe connected with, and spiritu- function and symptoms pertaining to ally and materially influenced by, one diverse conditions (Mahmoudi and another” (Some Answered Questions Teckie 58; Bialkowska, Juranek, and 285). Likewise, Shoghi Effendi, in a Wojtkiewicz). Shoghi Effendi encour- letter written on his behalf, states: aged Bahá’ís seeking healing to both pray and work with competent physi- We cannot segregate the human cians (qtd. in Compilation 476).41 In heart from the environment out- His “Tablet to the Physician” (Lawḥ- side us and say that once one of i-Ṭibb), Bahá’u’lláh not only recom- these is reformed everything will mends well-proven or “established be improved. Man is organic with the world. His inner life moulds 41 “The prayers which were re- the environment and is itself also vealed to ask for healing apply both to deeply affected by it. The one acts physical and spiritual healing. Recite upon the other and every abiding them, then, to heal both the soul and the body” (‘Abdu’l-Bahá, Selections 161). Bahá’u’lláh’s “Long Healing Prayer” 121

means” to heal, but also prayer, and desireth to enter upon the paths states that the very presence of the of Thy guidance, and the ways of physician filled with God’s “Love”— Thy forgiveness and grace. bringing “mercy and hope”—heals the patient (Ziaei 74). Also, Bahá’u’lláh This passage may bring to mind the recommends care in diet, some ex- practice in many cultures influenced ercise, and emotional wellness as by Abrahamic traditions of writing (preventative) measures to promote prayers as talismans, physical artifacts wellbeing (Ziaei 76–78; Taherzadeh, that are believed to draw upon spiritual vol. 3, 358). More generally, know- forces to heal and protect. However, a ing that one’s social relationships and metaphysics of unity in Bahá’u’lláh’s physical environment tremendously Revelation modifies, deepens, and wid- impact one’s state of being, the Bahá’í ens the significance of the talisman. In attempts to have a positive impact on Merriam-Webster’s definition, a talis- social and ecological relationships in man is “an object held to act as a charm their homelife, neighborhood, commu- to avert evil and bring good fortune.” nity, workplace, and natural environ- Some examples of talismans include: ment. In this metaphysics of unity, the in Catholic folk traditions, the use of greater the wellbeing of each, the more the crucifix, holy water, or the physi- the others can flourish, and each must cal book of the Bible itself as agents flourish if any entity is to actualize its of protection or healing; the mezuzah potential to the fullest. which adorns many Jewish homes; and I offer that it is in this light of whole- shirts or pendants or necklaces (often ness that we might read those final called ta‘wíth) adorned with or con- paragraphs of the Long Healing Prayer taining Qur’anic verses or holy names in which the supplicant beseeches God worn by some Muslims.42 Such prac- by His “generosity, whereby the portals tices are not without controversy; reli- of” His “bounty and grace were opened gious leaders within these Abrahamic wide” and “by these most beauteous traditions have sometimes denounced names to” the use of talismans altogether and, at other times, have reminded followers protect [taḥfiẓ] the bearer [ḥámil] that the object itself does not have pro- of this blessed Tablet, and who- tective or healing power but is merely so reciteth it, and whoso cometh a symbol or reminder of God in whom upon it, and whoso passeth around one trusts as having all power to heal the house wherein it is. Heal Thou, and protect (Collins 257–58, 275). then, by it every sick, diseased Bahá’u’lláh’s Long Healing Prayer and poor one, from every tribu- lation and distress, from every 42 Not all talismans have overtly loathsome affliction and sorrow, religious origins; consider the American and guide Thou by it whosoever folk tradition of carrying a rabbit’s foot for protection and good luck. 122 The Journal of Bahá’í Studies 31.3 2021

is similar in some ways to talismans of to theories of magical spells in Is- the Abrahamic traditions. Peter Smith lamic and other religious milieus has noted the talismanic nature of the been the necessity to call upon the prayer’s finale but does not discuss his actual names of the figures or spiritual reasoning for such a description (333– forces one wishes to summon (Fodor 34). Fodor discusses a prayer contain- 107–8, 110; Collins 253), and calling ing similar language concerning its po- God by His actual names is the central tential to cure and protect all, composed motif of the Long Healing Prayer. In- by a Muslim for a Christian woman: “O deed, as discussed above, this prayer my God, I ask you by your name which prominently invokes God by names you have preferred to all names to heal, that the Islamic tradition alludes to as cure and cleanse the bearer [ḥámilah] God’s “greatest name”—held to have of this book . . . guard [bi-ḥ’fiẓ] this miraculous powers, including that of human body from all malice . . . from healing—amongst them those names every evil and from the mischief and affirmed in the Bábí and Bahá’í reve- injury of all things created by God” lations such as Káfí (Sufficing), ‘Alí (134).43 Like some popular Islamic (Exalted), and Bahí (a form of Bahá). talismans that use the same approach Additionally, this prayer—like other of a consistent meter (for example: talismans—ostensibly promises that its fatáḥ, waháb, jabár) to reinforce their power can be accessed merely by pos- potency and incantation-like character, sessing it, carrying it, or vocalizing it. even if they do not necessarily rhyme It may be perfectly legitimate, within (Fodor 136), the Long Healing Prayer a metaphysics of unity, to understand typically has a consistent cadence, as these final paragraphs of the prayer as discussed above. Those steeped in promising to transform health in these such a background would notice these ways; God is the One who “doeth what similarities to talismans and magical He willeth” (Bahá’u’lláh, Prayers and spells in this prayer, and this may be Meditations 164). The Bahá’í openly its main significance for those who do “trusts” that the “All-Merciful Lord” not believe it to also be the revealed can “heal a hundred thousand incur- Word of God.44 Furthermore, central able ills” with a mere “glance,” if He so pleases (‘Abdu’l-Bahá, Selections 51). 43 Interestingly, this talisman heal- However, from the language above, I ing prayer, like the Long Healing Prayer, would conclude that this trust in heal- begins by invoking the names of Sháfí ing is primarily centered on God rather [Healer] and Káfí [Sufficer]. However, than on the mere possession of one of Fodor does not disclose the date or location of composition of this prayer. elements of other works of its social milieu, 44 On the other hand, while for it is not a product of the Author’s own cul- Bahá’ís the Long Healing Prayer—like tural learnings but, rather, an act of direct each of Bahá’u’lláh’s Writings—may share Revelation from God. Its preeminent merits some cultural, religious, literary, or musical lie in its being the Word of God. Bahá’u’lláh’s “Long Healing Prayer” 123

His prayers, even if the revealed prayer of engaging the Divine Names is to itself is very potent. improve and transform one’s ethical In various places in His Writings, character. Abú Ḥámid al-Ghazálí states Bahá’u’lláh makes reference to what that the perfection and happiness of have traditionally been regarded as the human consists in acquiring these magical objects in order to metaphori- divine attributes and “in this way man cally illustrate the tremendous potency becomes ‘lordly’—close to the Lord of God’s revealed Word in developing most high . . . and . . . a companion and transforming the extraordinary po- to the heavenly hosts of angels” (30, tential of human beings. For example, 32, 51–52). Similarly, Bahá’u’lláh asks an elixir (from the Arabic al-iksír) has rhetorically, “is not the object of every been traditionally considered a medici- Revelation to effect a transformation in nal mixture for specific diseases, while the whole character of mankind . . . ?” the elusive “elixir of life” was a cure-all (Kitáb-i-Íqan 240). And again: that might also be able to confer eternal life upon its drinker; it was sometimes The purpose of the one true God used interchangeably with the “phi- in manifesting Himself is to sum- losopher’s stone” that could convert mon all mankind to truthfulness copper into gold (Coudert and White, and sincerity, to piety and trust- “Elixir”). In His Writings, Bahá’u’lláh worthiness, to resignation and metaphorically describes God’s Rev- submissiveness to the Will of God, elation as the “Elixir” but states that to forbearance and kindliness, to its greatest “task” is not turning less uprightness and wisdom. His ob- valuable elements of matter into “pur- ject is to array every man with the est gold,” but reviving “the vitality of mantle of a saintly character, and men’s belief in God” and “converting to adorn him with the ornament of satanic strength into heavenly power” holy and goodly deeds. (Glean- (Gleanings 199)—that is, replacing ings 298) human vices with virtues.45 To consid- er the Long Healing Prayer as an in- The worshipper is invited and attract- stance of the “Elixir” of Bahá’u’lláh’s ed to become a mirror, ambassador, or Revelation, one that “converts satan- channel—on a human level—of the ic strength into heavenly power,” is very divine names meditated upon. In consistent with Islamic and Bahá’í this way, not only is the Long Healing teachings that a fundamental purpose Prayer itself metaphorically an elixir or a talisman, but so too becomes the 45 Bahá’u’lláh also uses the term for believer who prays with it and whose His Teachings that provide the “infallible consciousness and ethical character remedy for all the ills that afflict the chil- are transformed by it. This goal of dy- dren of men” (Gleanings 183), and this is namic, relational transformation is then how ‘Abdu’l-Bahá uses it as well (Selec- summarized in the last line of the prayer tions 59). 124 The Journal of Bahá’í Studies 31.3 2021

which recalls eight of the divine names understand the Long Healing Prayer’s emphasized previously in the prayer: promise to protect not just the “bearer the Powerful (al-‘Azíz), the All-Suffic- of this blessed Tablet, and whoso re- ing (al-Káfí), the Healing (ash-Sháfí), citeth it,” but “whoso cometh upon it the Protector (al-Ḥáfiẓ), the Giving and whoso passeth around the house (al-Mu‘ṭí), the Compassionate (ar- wherein it is.” Will this Tablet even Raú’úf), the All-Generous (al-Karím), protect the person who happens to walk the All-Merciful (ar-Raḥím). by a house in which this prayer is kept? It is the Elixir of God’s Revelation While His followers are confident in that educates and empowers the “Tal- Bahá’u’lláh’s promise that when some- isman” of the human being to mani- one recites God’s verses “as intoned by fest wondrous, beneficial influences them that have drawn nigh unto Him,” on society. Bahá’u’lláh says in the “the scattering angels of the Almighty Lawḥ-i-Maqsúd, “Man is the supreme shall scatter abroad the fragrance of Talisman . . . Education can, alone, the words uttered by his mouth, and cause it to reveal its treasures, and shall cause the heart of every righteous enable mankind to benefit therefrom” man to throb” (qtd. in Bahá’í Prayers (Tablets 161). This enormous power of 3), they also know that they have the the Revelation of God to develop the opportunity to take concrete actions: to sublime capacities of the human being develop friendships with their neigh- to contribute to the “betterment of the bors, be “worthy” of their “trust,” be world” may sometimes be released in- “charitable,” and “look upon” them stantaneously through sheer exposure “with a bright and friendly face,” man- to Bahá’u’lláh’s Teachings. More of- ifesting “clearly the signs of the one ten, this transformation occurs through true God” (Bahá’u’lláh, Gleanings 295, the individual’s systematic efforts, as- 278, 285, 316). As friendships, built on sisted by God’s grace, to meditate upon trust and kindness, are developed with and discover the “pearls of wisdom” neighbors—often in the context of in Bahá’u’lláh’s Writings, to “trans- coming together for meaningful con- late that which hath been written into versations and prayer—they become action” in their daily lives, and bring partners as conscientious, intentional themselves “to account each day,” agents working for the wellbeing of the reflecting upon their efforts, learning neighborhood and community, reflect- from them and from those of others, ing together on action, and consulting and improving day by day (Gleanings on each other’s insights and wisdom 184, 136, 250, 236) that “each morn in progressively improving systematic be better than its eve and each morrow lines of action.46 Complementary, then, richer than its yesterday” (Tablets 138). Through these uses of terms such as 46 This is an attempt to briefly de- “elixir” and “talisman” elsewhere in scribe the global efforts of Bahá’ís to learn Bahá’u’lláh’s writings, we might also about frameworks of action for spiritual and social transformation on local levels. Bahá’u’lláh’s “Long Healing Prayer” 125

to the essentially mystical dynamics Prayer invites a transformation in of prayer, in this concrete, pragmatic, our perception, whereby the diverse and systematic way the Long Healing phenomena of life will be related to Prayer becomes an elixir and talisman their truest Source and Reality in the for the protection, healing, and guid- Divine Names. For example, washing ance of not only individuals and fam- one’s face in the morning, one may be ilies but entire neighborhoods. reminded of God’s Name “Sanctified I propose, in short, that those deeply One” (Nuzzúh). In a blade of grass engaged—in thought, attitude, word, shooting up from the ground or a bas- and practical action—with the concepts ketball player giving a fallen compet- and truths of the Long Healing Prayer itor a hand to get back up, one may can catalyze protective, healing, and see an “Upraiser” (Raf‘án). Listening guiding influences in their natural and to an engaging lecture or witnessing a social environment. In other words, in gorgeously choreographed dance, one this metaphysics of unity, the human may recall God’s Name “O Captivat- being’s way of life—in collaborative ing One” (Jadhíb). Thinking through teamwork with others—becomes inte- how to write this paragraph, I may be grated into, and integral to, those var- reminded of God’s Names “the Know- ious spiritual forces at work to bring er,” “the Wise,” “Thou Who penetrat- good to the world. This helps us make est all things,” or “Lord of Utterance.” sense of the language that follows, While its list of divine perfections listing typologies of ailments (“from is not exhaustive, the Long Heal- every tribulation and distress, from ev- ing Prayer provides a deep and wide ery loathsome affliction and sorrow”), spectrum of Divine Names through as highlighting the Tablet’s aim to heal which the lover of God’s beauty may not only illnesses that are biological in perceive traces of the Best Beloved nature but also those that are psycho- everywhere. logical, emotional, existential, eco- The wholeness achieved through nomic, political, social, ecological, or supplication, worship, and medita- ethical. tion upon these divine Names of the Healing Prayer, culminating in the C finale’s metaphorically rich journey of ascent towards the Majestic King, The metaphysics of unity and whole- is one that includes heavenly realities ness offered by the Long Healing as expressions of God’s own Coun- tenance. Another momentous prayer, As an example of guidance for such frame- the Long Obligatory Prayer, “invested works of action, see pages 7–8 of the letter by Bahá’u’lláh with a special potency of the Universal House of Justice to the and significance,” begins with the ad- Continental Board of Counsellors, dated dress “O Thou Who art the Lord of all 29 December 2015. Also, see Jalalizadeh, names and the Maker of the heavens.” 90–91. 126 The Journal of Bahá’í Studies 31.3 2021

(Bahá’í Prayers 8).47 In a kind of play embrace theological, social, ethical, on words, the Arabic as spoken Yá Illa- and ecological dimensions. As the ha’l-Asmá’i wa Fáṭira’s-samá’i creates prayer enumerates God’s names with a a close link between “names” (Asmá’i) completeness reminiscent of the Islam- and “heavens” (samá’i) in which the ic ḥadíth of God’s ninety-nine names, divine names may be experienced as each one a distinguishing characteristic portals of the heaven of the Divine Re- of the One, a dynamic, high-definition ality. Thus, contemplating “the Lord of picture of the spectrum of the Divine all names” can lead to consciousness, Personality is painted in the heart of not only of the intimate relationships the person praying. This Divinity is at between the perfections of the One once transcendent and intimately con- and those conferred upon His many nected with self, others, unseen spiritu- creations on earth, but also of the inti- al realities, and one’s natural and social mate relationship between heaven and ecology, and it calls one to dignifying earth. With the human being defined in and unifying relationships with each. the Bahá’í Writings as the focal point In this evolving awareness of a meta- of the “radiance of all [God’s] names physics of unity, health is nurtured as and attributes” (Gleanings 65), we one continually grows—in a journey learn more about such names through that knows no bounds—in perceiving the Long Healing Prayer. This healing and experiencing the wholeness of the prayer cultivates our understanding self as whole with the whole, single of those spiritual names, and in cor- organism of existence, fashioned and respondence to the measure we fulfill cared for by its Creator and Lord—the our human purpose to actualize these all-sufficing Whole itself. names—individually and in partner- ship with others—the earth itself be- comes in tangible ways “heaven on earth.” W C In the Lawḥ-i-Anta’l-Káfí Bahá’u’lláh engages in creative ways ‘Abdu’l-Bahá. Memorials of the Faith- with Arabic poetical forms, Islamic ful, Translated and Annotated literature, prayer, and dhikr that may by Marzieh Gail. US Bahá’í be familiar to someone with a Muslim Publishing Trust, 1975. background, while—when read with ———. Paris Talks. UK Bahá’í Pub- a metaphysics of unity in mind—the lishing Trust, 1972. Tablet refashions our conception of ———. Selections from the Writings talismans, elixirs, and mysticism to of ‘Abdu’l-Bahá. US Bahá’í Publishing Trust, 1978. ———. Some Answered Questions. 47 This Obligatory Prayer is called US Bahá’í Publishing Trust, “Long” as Bahá’u’lláh also revealed a “Me- 2014. dium” and a “Short” Obligatory Prayer. Bahá’u’lláh’s “Long Healing Prayer” 127

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