Tahirih’s last day in Tehran

[in 1852] Tahirih, who was among the few remaining Letters of the Living, was … being held captive in Tehran. A delegation of religious leaders, in a series of seven conferences, had questioned her thoroughly about the Bab and His Cause. Tahrirh, in her own compelling style, presented clear proofs that the Bab was, indeed, the promised Qa’im.[1] She related verses from the Koran [Qur’an] that supported her arguments, but grew steadily more impatient with the mullas' insistence on a literal interpretation of the sacred scriptures. Finally, frustrated with their limited understanding, Tahirih spoke bluntly to her interrogators: "Your reasoning is that of an ignorant and stupid child; how long will you cling to these follies and lies? When will you lift your eyes toward the Sun of Truth?"

The delegation proceeded to formally denounce Tahirih and to recommend she be sentenced to death. Because she was a woman and of renowned family, she remained confined in a room at the house of the mayor of Tehran.

During her time there, the wife of the mayor -- though not a Babi Herself -- had come to hold Tahirih in great esteem and became her devoted friend. One night Tahirih sent for the mayor's wife, who found her dressed in a gown of snow-white silk as though she were a bride about to be wed. The rich fragrance of the choicest perfume scented the air about her. When the mayor's wife expressed surprise at this, Tahirih replied, "I am preparing to meet my Beloved. . . . the hour when I shall be arrested and condemned to suffer martyrdom is fast approaching."

God is “immeasurably exalted… above the mention of every soul and the understanding of every heart!”; God is “immeasurably exalted… above the description of anyone”; God is “immeasurably exalted… beyond every conception” of His creatures

Praise be unto Thee, O Thou Who art the Lord of the world and the Ruler of the nations! I testify that Thou hast from eternity been sanctified above the mention of all created things and exalted beyond the loftiest descriptions of Thy creatures. Whensoever Thy devoted servants sought to ascend unto the station of Thy recognition, the hosts of Thy knowledge barred their way; and whensoever Thy near ones desired to gain admittance to the heaven of Thy nearness, the overpowering majesty of Thine utterance kept them back. We bear witness that the loftiest of the divine names are but servants at Thy door, and that their most glorious manifestations bow down before Thy countenance and are humbled in Thy presence. Thou art, in truth, He Who can neither be described in letters, nor evoked by words, nor even contained within the hidden meanings they conceal. For these are all circumscribed by the inherent limitations of speech which characterize all the utterances of the peoples of the world.

Exalted, immeasurably exalted, art Thou above the mention of every soul and the understanding of every heart! Exalted, immeasurably exalted, art Thou above the description of anyone save Thyself and beyond every conception of Thy creatures! Were Thine own Manifestations to soar upon the wings of the seen and the unseen, yet would they fail to attain unto the first effulgence shining from the horizon of Thy most exalted Countenance and the dawning-place of Thy most sublime Revelation. And were the Exponents of Thy Lordship enabled to ascend for as long as the kingdoms of earth and heaven endure, yet would they be forever powerless to draw nigh unto the Day-Star of Thy beauty.

How not to become “irritated by one another” when serving the Faith

Therefore, you must gird up your loins with unswerving determination, you must be united among yourselves and you must not be irritated by one another. Your eyes must be turned always to the kingdom of God and not to the world of man. You must love His creation for His sake and not for your own. When you love one another for the sake of God you shall never be perturbed. No human being is perfect, every person has some flaw. If you look to your fellowman you will always be upset; but if you look to God it shall not be so, because the world of God is a world of perfection and endless mercy; therefore, you will love and show kindness to all for His sake. You must not look to the faults of others; you must look with the eye of forgiveness and pardon. The eye that regards faults sees nothing but faults and the eye that overlooks faults is fixed on the Creator of the souls. It is He Who has created all, has nurtured all, has endowed all with life and spirit and has given to all eyes and ears. Thus all are the signs of His power and for His sake we must love all, and show kindness to all, assist the poor, render help to the weak, heal the sick and educate the ignorant. 

- 'Abdu'l-Baha (Parting words of ‘Abdu’l-Baha to Baha’is of Chicago, May 5, 1912; recorded by Mahmud Zarqani, His secretary and chronicler during His travels in the West; ‘Mahmud’s Diary’)

Prophetic expectations of the Shi’ah sect of Islam

The two great Persian sects of Islám, the shí’ah and the sunnís, both attached vital importance to the ancient deposit of their faith but did not agree as to its contents or its import. The shí’ah, out of whose doctrines the Bábí Movement rose, held that after the ascension of the High Prophet Muhammad He was succeeded by a line of twelve Imáms. Each of these, they held, was specially endowed by God with spiritual gifts and powers, and was entitled to the whole-hearted obedience of the faithful. Each owed his appointment not to the popular choice but to his nomination by his predecessor in office. The twelfth and last of these inspired guides was Muhammad, called by the shí’ah “Imám-Mihdí, Hujjatu’lláh [the Proof of God], Bagíyyatu’lláh [the Remnant of God], and Qá’im-i-‘Alí-Muhammad [He who shall arise of the family of Muhammad].” He assumed the functions of the Imám in the year 260 of the Hegira, but at once disappeared from view and communicated with his followers only through a certain chosen intermediary known as a Gate. Four of these Gates followed one another in order, each appointed by his predecessor with the approval of the Imám. But when the fourth, Abu’l-Hasan-Alí, was asked by the faithful, before he died, to name his successor, he declined to do so. He said that God had another plan. On his death all communication between the Imám and his church therefore ceased. And though, surrounded by a band of followers, he still lives and waits in some mysterious retreat, he will not resume relations with his people until he comes forth in power to establish a millennium throughout the world. 

- Shoghi Effendi (‘Introduction to ‘The Dawn-Breakers’)

'Abdu'l-Bahá at the doorway of His House in Haifa, circa 1920

“Buddha also established a new religion and Confucius renewed the ancient conduct and morals”

Question: To which category do Buddha and Confucius belong?

Answer: Buddha also established a new religion and Confucius renewed the ancient conduct and morals, but the original precepts have been entirely changed and their followers no longer adhere to the original pattern of belief and worship. The founder of Buddhism was a precious Being Who established the oneness of God, but later His original precepts were gradually forgotten and displaced by primitive customs and rituals, until in the end it led to the worship of statues and images. 

- ‘Abdu’l-Baha (Table talks in Akka, authenticated by ‘Abdu’l-Baha; published as ‘Some Answered Questions’ – 2014 revised translation by the Baha’i World Centre)

A Baha’i Teaching: In everything one should see with one’s own eyes and know through one’s own knowledge

O Son of Spirit! The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbour. Ponder this in thy heart; how it behoveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes. 

- Baha'u'llah (‘The Hidden Words’)

Shrine of the Bab, terraces, and adjoining buildings

The news of Bahá’u’lláh’s immediate response to the Divine Message [of the Báb], to the vigorous campaign which He had boldly initiated in Núr, and to the marvellous success which had attended His efforts, cheered and gladdened the Báb

Mullá Husayn, as soon as he had won to the Cause such able and devoted supporters, decided to address a written report concerning his activities to the Báb. In his communication he referred at length to his sojourn in Isfáhán and Káshán, described the account of his experience with Bahá’u’lláh, referred to the departure of the latter for Mázindarán, related the events of Núr, and informed Him of the success which had attended his own efforts in Khurásán. In it he enclosed a list of the names of those who had responded to his call, and of whose steadfastness and sincerity he was assured. He sent his letter by way of Yazd, through the trustworthy partners of the Báb’s maternal uncle who were at that time residing in Tabas. That letter reached the Báb on the night preceding the twenty-seventh day of Ramadán, [1] a night held in great reverence by all the sects of Islám and regarded by many as rivalling in sacredness the Laylatu’l-Qadr [2] itself, the night which, in the words of the Qur’án, “excelleth a thousand months.”  The only companion of the Báb, when that letter reached Him that night, was Quddús, with whom He shared a number of its passages.

I have heard Mírzá Ahmad relate the following: “The Báb’s maternal uncle himself described to me the circumstances attending the receipt of Mullá Husayn’s letter by the Báb: ‘That night I saw such evidences of joy and gladness on the faces of the Báb and of Quddús as I am unable to describe. I often heard the Báb, in those days, exultingly repeat the words, “How marvellous, how exceedingly marvellous, is that which has occurred between the months of Jamádi and Rajab!” As He was reading the communication addressed to Him by Mullá Husayn, He turned to Quddús and, showing him certain passages of that letter, explained the reason for His joyous expressions of surprise. I, for my part, remained completely unaware of the nature of that explanation.’”

Why Pharisees objected the claims of Jesus as their promised One

…the Pharisees in the time of Christ, who would obstinately deny the interpretations and utterances He and His Apostles made, and who would wilfully obscure the truth before the ignorant masses, saying, “These prophecies do not apply to Jesus, but to the Promised One Who will erelong appear according to the conditions mentioned in the Torah”—among which being that He would be a king, sit upon the throne of David, enforce the law of the Torah, inaugurate the most great justice, and cause the wolf and the lamb to gather at the same spring. And thus did they veil the people from recognizing Christ. (‘Abdu’l-Baha, Table talks in Akka, authenticated by ‘Abdu’l-Baha; published as ‘Some Answered Questions’ – 2014 revised translation by the Baha’i World Centre)

It is evident that the body of Christ did not descend from heaven but came from the womb of Mary: What descended from the heaven of God was the spirit of Christ. The Jews, presuming that Christ was speaking of His body, objected, as is recorded in verse 42 of the same chapter [John 6]: “And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?” (‘Abdu’l-Baha, Table talks in Akka, authenticated by ‘Abdu’l-Baha; published as ‘Some Answered Questions’ – 2014 revised translation by the Baha’i World Centre)

“mental faculties .. are in truth of the inherent properties of the soul"

...Now concerning mental faculties, they are in truth of the inherent properties of the soul, even as the radiation of light is the essential property of the sun. The rays of the sun are renewed but the sun itself is ever the same and unchanged. Consider how the human intellect develops and weakens, and may at times come to naught, whereas the soul changeth not. For the mind to manifest itself, the human body must be whole; and a sound mind cannot be but in a sound body, whereas the soul dependeth not upon the body. It is through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free. The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own. The mind is circumscribed, the soul limitless. It is by the aid of such senses as those of sight, hearing, taste, smell and touch, that the mind comprehendeth, whereas the soul is free from all agencies. The soul as thou observest, whether it be in sleep or waking, is in motion and ever active. Possibly it may, whilst in a dream, unravel an intricate problem, incapable of solution in the waking state. The mind, moreover, understandeth not whilst the senses have ceased to function, and in the embryonic stage and in early infancy the reasoning power is totally absent, whereas the soul is ever endowed with full strength. In short, the proofs are many that go to show that despite the loss of reason, the power of the soul would still continue to exist. 

- ‘Abdu’l-Baha (‘Tablet to August Forel’)

1960: Auxiliary Board Members in Africa

Hand of the Cause Musa Banani held a meeting for the Auxiliary Board members for Northeast and Central and East Africa at Nairobi from February 26 to 28, 1960. Front row, left to right: Gilbert Robert, Abdu'l-Rahim Yazdi, Musa Banani, and Jamshid Munajjim. Back row, left to right: Aziz Yazdi, Ali Nakhjavani, Max Kenyerezi, and Jalal Nakhjavani (Baha'i News, June 1960)

The results of the Báb’s isolation and incarceration in Ádhirbáyján

And yet, the foolish and short-sighted Hájí Mírzá Áqásí [Persia’s Prime Minister] fondly imagined that by confounding the plan of the Báb to meet the Sháh face to face in the capital, and by relegating Him to the farthest corner of the realm, he had stifled the Movement at its birth, and would soon conclusively triumph over its Founder. Little did he imagine that the very isolation he was forcing upon his Prisoner would enable Him to evolve the System designed to incarnate the soul of His Faith, and would afford Him the opportunity of safeguarding it from disintegration and schism, and of proclaiming formally and unreservedly His mission. Little did he imagine that this very confinement would induce that Prisoner’s exasperated disciples and companions to cast off the shackles of an antiquated theology, and precipitate happenings that would call forth from them a prowess, a courage, a self-renunciation unexampled in their country’s history. Little did he imagine that by this very act he would be instrumental in fulfilling the authentic tradition ascribed to the Prophet of Islám regarding the inevitability of that which should come to pass in Ádhirbáyján. Untaught by the example of the governor of Shíráz, who, with fear and trembling, had, at the first taste of God’s avenging wrath, fled ignominiously and relaxed his hold on his Captive, the Grand Vizir of Muhammad Sháh was, in his turn, through the orders he had issued, storing up for himself severe and inevitable disappointment, and paving the way for his own ultimate downfall. 

- Shoghi Effendi (‘God Passes By’)

1983: Ruya Ishraghi and parents - three Baha'i martyrs

Twenty-two-year-old university student Ruya Ishraghi (right) with her father, Enayatu'llah Ishraghi, a retired oil company executive, and mother, Ezzat Janami Ishraghi. All three were executed in 1983 in Shiraz, Iran. (Baha'i News, April 1985)

1924: A Baha'i children class in Caucasus, Russia, receiving instructions in the principles of character building

Dr. Esslemont’s book, Baha’u’llah and the New Era, gives the “finest and most effective presentation of the various aspects of the Cause to the mind of the Oriental as well as to that of the Westerner.”

I am enclosing various suggestions of Mr. Dreyfus-Barney and of Mr. Roy Wilhelm made by them at my request, during their last sojourn in the Holy Land. I submit them to Dr. Esslemont's consideration as well as to that of the Spiritual Assembly. I very deeply regret my inability to give the attention I desire to this admirable work of his, but will assuredly do all in my power to aid him in the final stages of his work. I am certain however that the book as it now stands gives the finest and most effective presentation of the various aspects of the Cause to the mind of the Oriental as well as to that of the Westerner. May it arouse a genuine and widespread interest in the Cause throughout the world. 

- Shoghi Effendi (From a letter to the Baha’is of Britain, dated 23 December, 1922; ‘Unfolding Destiny’)

Persecution in the West

"…the friends in the West will unquestionably have their share of the calamities befalling the friends in the East. It is inevitable that, walking the pathway of Baha’u’llah, they too will become targets for persecution by the oppressors.” ('Abdu’l-Baha, Selections from the Writings of ‘Abdu'l-Baha)

"It was not mere physical torture that the friends in Persia had to endure but also moral persecution for they were cursed and vilified by all the people, especially when they ceased to defend themselves... the Master used to say sometimes that the western friends will be severely persecuted but theirs will be primarily moral… (From a letter written on behalf of Shoghi Effendi, October 22, 1930; ‘Unfolding Destiny’)

"…how often we seem to forget the clear and repeated warnings of our beloved Master, who, in particular during the concluding years of His mission on earth, laid stress on the "severe mental tests that would inevitably sweep over His loved ones of the West -- tests that would purge and prepare them for their noble mission in life." (Shoghi Effendi, ‘Baha'i Administration’)

“…the Guardian feels sure that, whatever happens, and whatever attacks are made upon the Faith and its pioneers, the net result cannot but be good for us in the long run, and can only serve to hasten the spread of the Cause. (From a letter written on behalf of Shoghi Effendi, June 4, 1953; ‘Unfolding Destiny’)

“Human utterance is an essence which aspireth to exert its influence and needeth moderation”

Teach thou the Cause of God with an utterance which will cause the bushes to be enkindled, and the call 'Verily, there is no God but Me, the Almighty, the Unconstrained' to be raised therefrom. Say: Human utterance is an essence which aspireth to exert its influence and needeth moderation. As to its influence, this is conditional upon refinement which in turn is dependent upon hearts which are detached and pure. As to its moderation, this hath to be combined with tact and wisdom as prescribed in the Holy Scriptures and Tablets.... 

- Baha’u’llah (‘Tablets of Bahá'u'lláh Revealed after the Kitab-i-Aqdas’; The Compilation of Compilations, Vol. II, Guidelines for Teaching)

World conditions and their effect on the Faith

A world, torn with conflicting passions, and perilously disintegrating from within, finds itself confronted, at so crucial an epoch in its history, by the rising fortunes of an infant Faith, a Faith that, at times, seems to be drawn into its controversies, entangled by its conflicts, eclipsed by its gathering shadows, and overpowered by the mounting tide of its passions. In its very heart, within its cradle, at the seat of its first and venerable Temple, in one of its hitherto flourishing and potentially powerful centers, the as-yet unemancipated Faith of Bahá’u’lláh seems indeed to have retreated before the onrushing forces of violence and disorder to which humanity is steadily falling a victim. The strongholds of such a Faith, one by one and day after day, are to outward seeming being successively isolated, assaulted and captured. As the lights of liberty flicker and go out, as the din of discord grows louder and louder every day, as the fires of fanaticism flame with increasing fierceness in the breasts of men, as the chill of irreligion creeps relentlessly over the soul of mankind, the limbs and organs that constitute the body of the Faith of Bahá’u’lláh appear, in varying measure, to have become afflicted with the crippling influences that now hold in their grip the whole of the civilized world. 

- Shoghi Effendi (‘The Advent of Divine Justice’)

Conditions under which a human being becomes “entirely without the spirit of Divine compassion”

…when man does not open his mind and heart to the blessing of the spirit, but turns his soul towards the material side, towards the bodily part of his nature, then is he fallen from his high place and he becomes inferior to the inhabitants of the lower animal kingdom. In this case the man is in a sorry plight! For if the spiritual qualities of the soul, open to the breath of the Divine Spirit, are never used, they become atrophied, enfeebled, and at last incapable; whilst the soul’s material qualities alone being exercised, they become terribly powerful—and the unhappy, misguided man, becomes more savage, more unjust, more vile, more cruel, more malevolent than the lower animals themselves. All his aspirations and desires being strengthened by the lower side of the soul’s nature, he becomes more and more brutal, until his whole being is in no way superior to that of the beasts that perish. Men such as this, plan to work evil, to hurt and to destroy; they are entirely without the spirit of Divine compassion, for the celestial quality of the soul has been dominated by that of the material.

- ‘Abdu’l-Baha (From a talk, November 17, 1911, Paris; ‘Paris Talks’)

The warmth of Shoghi Effendi’s greeting and his gentle courtesy

Soon it was the dinner hour at the Western Pilgrim House, and my dream of being in the presence of our beloved Guardian was coming true. Shoghi Effendi and Rúhíyyih Khánum had already entered the dining room. I stood with the group of friends outside the dining room waiting for others to go in. They said to me, "Go on in. Go in!" But I hesitated. Then I was gently pushed by Milly Collins into the room. There I saw him —"The sign of God," the "priceless pearl!" My heart stood still. I could not speak or move until he came toward me smiling and took my hand, saying, "Welcome, Mrs. Brown. We are very happy to see you and have you with us. Please sit here"; he indicated a chair opposite him at the dinner table. The warmth of his greeting and his gentle courtesy made me feel comfortable and happy. I sensed his quiet, deep, spiritual strength. Shoghi Effendi asked me about my daughter. He looked a long time at the pictures of my family, and I gave him the message each one had sent him his greetings and a special message, which I relayed to him. He said, "Tell your son that I hope his wishes to serve and help will be gratified." Looking again at the photographs, the Guardian said that he would pray in the Holy Shrines for my family. Then in a gentle and loving manner he inquired about the believers in California and spoke of some of the early Bahá'ís whom I had known — Helen Goodall, Ella Cooper, Phoebe Hearst, and Lua Getsinger. Often as we sat with Shoghi Effendi he seemed to know what was in our hearts, for he answered questions that were in my own heart but which I had not asked. 

- Ramona Brown  (Notes from pilgrimage in 1954; ‘Memories of ‘Abdu’l-Baha: Recollections of the Early Days of the Baha’is of California’)

How can we be sure that the promises of Christ to return are not merely the descent of the Holy Spirit on the Churches?

Answer by George Townshend:

Jesus said to His disciples, "...lo, I am with you always, even unto the end of the world." (Matt. 28:20)

He also said to His disciples. "...I go away and come again unto you... (John 14:28)

These are two distinct promises. The first refers to His continuing presence through the Holy Spirit. The second to His departure and His return. 

- George Townshend (Hand of the Cause [sometime Cannon of St. Patrick’s Cathedral, Dublin, Ireland] 'Questions About the Second Coming Asked by Baha'is of Kampala, Uganda, Africa: Answers by George Townshend', Wilmette, Baha'i Publishing Committee, 1953)

October or November 1846: The Báb revealed a Commentary on a Surih of Qur’an - Tafsir-i-Suriy-i-Va'l-'Asr: Commentary on the Surih of the Afternoon

The Báb revealed this commentary in October or November of 1846 while He was in Isfahan -- during the time that He was a guest at the residence of the ‘Imam Jum'ih of that city. It was at the request of His host that the “Báb, one night, after supper, revealed His well-known commentary on the surih of Va'l-'Asr. Writing with astonishing rapidity, He, in a few hours, had devoted to the exposition of the significance of only the first letter of that surih -- a letter which Shaykh Ahmad-i-Ahsa'i had stressed, and which Bahá'u'lláh refers to in the Kitáb-i-Aqdas -- verses that equalled in number a third of the Qur'án, a feat that called forth such an outburst of reverent astonishment from those who witnessed it that they arose and kissed the hem of His robe.” (‘God Passes By’) Interpreting various parts of the short Qur'ánic surih, the Báb discusses many fundamental issues in religion including how to recognize spiritual truth, the nature of the human being, the meaning of faith, the nature of good deeds, and the preconditions of spiritual journey. 

(Adapted from ‘God Passes By’, by Shoghi Effendi; and ‘Gate of the Heart’, by Nader Saiedi)

A quote to memorize: The purpose of God in creating a human being

The purpose of God in creating man hath been, and will ever be, to enable him to know his Creator and to attain His Presence. 

- Baha’u’llah (‘Gleanings from the Writings of Baha’u’llah’; Ruhi Book 5)

'Abdu'l-Baha at Lincoln Park, Chicago