Keith Ransom-Kehler with Zikrullah Khadem

Keith Ransom-Kehler with Zikrullah Khadem (right) and Salim Nounou. Mrs. Ransom-Kehler is holding a picture of Shoghi Effendi, whom she and Zikrullah Khadem both served with exemplary devotion.

Need to understand meanings behind symbols in Christianity

Some Christians claim that the Holy Ghost descended after the resurrection of the Christ and that Christ is alluding to this. But as the Holy Ghost was always with …Christ, is this logical? Again he says, "He will guide you unto truth," “He will be better for you than I”, He adds, "Until I go, he cannot come." Endeavor to understand the divine words, otherwise difficulties will arise. Had the Jews understood symbology, they would have understood the Christ. The holy books are full of significance and must never be taken literally. Elijah also was expected to come from heaven, and … Christ said, "Elijah is none other than John the Baptist." The reality of John was in the supreme concourse. It is essential to have divine perception in order to see the truth, to hear the call, and obey -- liberating the hearts from all earthly attachment. 

- ‘Abdu'l-Baha  (From a talk, ‘Divine Philosophy’)

Creating stories from the Dawn-Breakers for children

With "The Dawn-Breakers" in your possession you could also arrange interesting stories about the early days of the Movement which the children would like to hear. There are also stories about the life of Christ, Muhammad and the other prophets which if told to the children will break down any religious prejudice they may have learned from older people of little understanding.

Such stories regarding the life of different prophets together with their sayings will also be useful to better understand the literature of the Cause for there is constant reference to them. It is however the work of experienced people to bring together such materials and make of them interesting text books for the children.   

- Shoghi Effendi  (From a letter dated 19 October 1932 written on behalf of Shoghi Effendi to a Local Spiritual Assembly and a State Teaching Committee; The Compilation of Compilations vol. I)

Baha’i Stories for Children

“a fermentation in the general life of mankind”

Itself [the Faith] undergoing a period of incubation during its primitive age, it has, through the emergence of its slowly-crystallizing system, induced a fermentation in the general life of mankind designed to shake the very foundations of a disordered society, to purify its life-blood, to reorientate and reconstruct its institutions, and shape its final destiny. 

- Shoghi Effendi  (Preface to ‘God Passes By’)

Bahá'u'lláh's ancestral home in Takur, in the district of Nur

Baha’u’llah usually spent His summers as a boy at his ancestral home in Takur. He also visited it later in life before being exiled from Iran. 

Nabil: - the Author of Dawn-Breakers

He was born on the 18th day of the month of Safar of the year 1247 A. H. in the village of Zarand in Persia. He was thirteen years old when the Báb declared Himself. Though still young he himself was preparing to leave for Shaykh Tabarsi and join the companions of Mulla Husayn when the news of the treachery and massacre of the besieged companions reached him. He met Bahá'u'lláh in Kirmanshah and Tihran before the latter's banishment to Iraq. He was a close companion of the Báb's amanuensis Mirza Ahmad. He subsequently met Bahá'u'lláh in Baghdad, Adrianople and 'Akká and was commissioned by Bahá'u'lláh to journey several times to Persia in order to promote the Cause and encourage the scattered and persecuted believers.

He was present in 'Akká when Bahá'u'lláh passed away in 1892 and soon after was so overcome with grief that he drowned himself in the sea. His body was found along the shore and was buried in the cemetery of 'Akká. 'Abdu'l-Bahá is reported to have been struck with deep sorrow at the manner of his death. He states in his narration that he met the maternal uncle of the Báb, Haji Mirza Siyyid Ali who had visited his nephew in the Castle of Chihriq and had recently returned to Tihran. He started writing his narrative in 1305 A.H. four years before the passing of Bahá'u'lláh. It took him about a year and half to write it. His chief informants were Mirza Ahmad the amanuensis of the Báb and Mirza Musa the brother of Bahá'u'lláh. Parts of his narrative were read in the presence of Bahá'u'lláh and approved by Him. 'Abdu'l-Bahá also went over sections of his narrative....

- Shoghi Effendi  (From a letter dated 30 November 1930, written on behalf of Shoghi Effendi; 'The Unfolding Destiny of the British Baha'i Community')

Who is a "saint"?

We call people "saints" who have achieved the highest degree of mastery over their egos. 

- Shoghi Effendi  (From a letter written on behalf of Shoghi Effendi, ‘Unfolding Destiny’)

The date of the Báb’s birth fulfilled a saying attributed to Imám ‘Alí

The date of His birth confirmed the truth of the saying attributed to the Imám ‘Alí, the Commander of the Faithful: “I am two years younger than my Lord.” The mystery of this utterance, however, remained unrevealed except to those who sought and recognised the truth of the new Revelation. It was He, the Báb, who, in His first, His most weighty and exalted Book, revealed this passage concerning Bahá’u’lláh: “O Thou Remnant of God! I have sacrificed Myself wholly for Thee; I have consented to be cursed for Thy sake; and have yearned for naught but martyrdom in the path of Thy love. Sufficient witness unto Me is God, the Exalted, the Protector, the Ancient of Days!”

- Nabil  (‘The Dawn-Breakers’, translated and edited by Shoghi Effendi)

1912: ‘Abdu’l-Baha in Washington D.C., USA

'Abdu'l-Baha with Yusuf Diya Pasha, the Turkish Ambassador left, and Siyyid Asadu'llah-i-Qumi, center

Purpose of Religion

Religion should be the means of good fellowship and love. It must upraise the standard of harmony and solidarity. If religion is conducive to hatred and enmity, its existence is harmful to the welfare of the community.

- 'Abdu'l-Baha  (Utterances of ‘Abdu’l-Baha recorded by Isabel Fraser Chamberlain; ‘Divine Philosophy’, 1928)

The significance of twin things in the Cause

I remember the time I was in the presence of Shoghi Effendi when he spoke about the significance of twin things [1] in the Cause. In fact, he sent a cable about this to the National Spiritual Assembly of the Baha'is of the British Isles. In this cable, he told us about the significance of twin occurrences in this Cause. He told the Assembly that we have twin cities – holy cities -'Akka and Haifa; twin houses - the House of Shiraz and the House of Baghdad; twin Manifestations - the Manifestation of the Bab and that of Baha'u'llah. He continued, telling us everything is twin: twin festivals- the birthday of the Bab and that of Baha'u'llah; twin monuments - of the brother and mother of 'Abdu'l-Baha. During this time I was in his presence, the beloved Guardian was so exhilarated and happy. It gave me the courage to mention to him that we have two gardens: the garden of Ridvan and the garden of Firdaws. Then, the beloved Shoghi Effendi smiled and said, "You've noted that, but you have forgotten to say twin vistas: the view of the sea and the view of the mountain." After explaining these things, he paused and looked at me deeply and said, "In the Cause of God everything is twin." I have no doubt that he meant two Manifestations and two Interpreters: The Bab and Baha'u'llah, the two Manifestations of God; and 'Abdu'l-Baha and the beloved Shoghi Effendi, the two Interpreters.

- Hand of the Cause Dhikru’llah Khadem  (‘The Vision of Shoghi Effendi’, Proceedings of the Association for Baha'i Studies, Ninth Annual Conference, November 2-4, 1984, Ottawa, Canada)

[1] Shoghi Effendi, Messages to the Bahai' World 1950-1957: "Greatly enhanced international endowments in Holy Land in twin cities of Acre and Haifa, now include twin Holy Shrines situated on plain of Acre and slope of Mount Carmel; twin Mansions of Bahji and Mazra'ih, twin historic Houses inhabited by Baha'u'llah and ‘Abdu’l-Baha; twin International Archives adjoining the Bab's Sepulcher and the resting-place of the Greatest Holy Leaf; twin Pilgrim Houses, constructed for Oriental and Occidental pilgrims; twin Gardens of Ridvan and Firdaws, associated with the memory of the Author of the Baha'i Dispensation."

‘Abdu’l-Baha explains the “four stations” embedded in the Islamic Tradition: "I was a Hidden Treasure and loved to be known. Therefore I created the Creation that I might be known."

Know, O bird of the flower-garden of Divine Unity and nightingale of the garden of detachment! that in order to comprehend this Tradition: "I was a Hidden Treasure and loved to be known Therefore I created the Creation that I might be known", it is necessary to understand four stations. This Tradition is upon the tongues of all people, be they of the generality or of special rank, and is written in all the books and treatises. As for understanding these four stations, the first is "the Hidden Treasure"; the second is the stages and stations of "Love"; the third is the station of "Creation" and similar matters; and the fourth is the station of "Knowledge". 

- ‘Abdu’l-Baha  (‘Tafsír-i-Hadith-i-Kuntu Kanzan Makhfíyyan’ – provisional translation)

Book: Selections From The Writings of the Báb

This first authorized source of the Báb’s Writings in English became available in 1976.

In the preface to this book we read:

“The Baha'i Community has long awaited the day when a comprehensive selection from the writings of the Báb would be made available to it. Ever since Shoghi Effendi translated and published Nabil's Narrative, and set forth in his monumental works the exalted station of the Báb, the Baha'is the world over, and particularly those in the West, have, in their longing to draw nearer to the glorious spirit of Him Who was not only the Herald of their Faith but the Bearer of an independent Revelation, eagerly anticipated an authentic compilation of His revealed utterances and writings. This volume, it is hoped, will be an initial and effective step in that direction.

In view of the vastness of the writings of the Bab, a thorough review of His several works was required. The Universal House of Justice entrusted this task to its Research Department. The actual translation was made by Mr. Habib Taherzadeh, who for several years himself served in that Department. With the assistance of a committee which worked with him, this work is now completed, and it is being made available to Baha'is and the general public as a precious addition to the volume of Baha'i literature in the English language.”

The Table of Contents shows the following:

Tablets and Addresses

Excerpts from the Qayyumu’l-Asma

Excerpts from the Persian Bayan

Excerpts from the Dala’il-i-Sab’ih (The Seven Proofs)

Excerpts from the Kitab-i-Asma (The Book of Names)

Excerpts from Various Writings

Prayers and Meditation

Notes

The book has 236 pages. It provides a rare and precious opportunity for us to become exposed to the Teachings of the Bab, “the King of the Messengers” (Baha’u’llah, Tablet of Ahmad).

To “manifest such attributes and ethical conduct as to embody and personify the teachings of Bahá'u'lláh”

… in this cycle of Bahá'u'lláh verbal confessions and acknowledgements, literal faith and certainty and external relations are of no avail. Nay, rather, the beloved of God and the maid-servants of the Merciful must manifest such attributes and ethical conduct as to embody and personify the teachings of Bahá'u'lláh. They must promulgate the law of the Kingdom with deeds and not words. Thus may they become the quintessence of being, the signs of the Kingdom of God, standards of the Supreme Concourse. May ye be salutary water for the thirsty, an evidence of guidance for the seeker, protection and support for the helpless, a shelter and home for the wanderers, the treasury of the Kingdom for the poor; the source of hope and happiness for the disappointed; the remedy of the heart and soul for the ailing. May you manifest the utmost of kindness to the human race; to weep with him who mourneth and to laugh with him who rejoiceth; sympathizing with the helpless; in communion with the wanderer; a friend to the friend and foe. 

- ‘Abdu'l-Baha  (Star of the West, vol. 1, no. 4, May 17, 1910)

A prayer for believers: - Protection; Receiving God's nourishment

Glorified art Thou, O Lord my God! Every man of insight confesseth Thy sovereignty and Thy dominion, and every discerning eye perceiveth the greatness of Thy majesty and the compelling power of Thy might. The winds of tests are powerless to hold back them that enjoy near access to Thee from setting their faces towards the horizon of Thy glory, and the tempests of trials must fail to draw away and hinder such as are wholly devoted to Thy will from approaching Thy court.

Methinks, the lamp of Thy love is burning in their hearts, and the light of Thy tenderness is lit within their breasts. Adversities are incapable of estranging them from Thy Cause, and the vicissitudes of fortune can never cause them to stray from Thy pleasure.

I beseech Thee, O my God, by them and by the sighs which their hearts utter in their separation from Thee, to keep them safe from the mischief of Thine adversaries, and to nourish their souls with what Thou hast ordained for Thy loved ones on whom shall come no fear and who shall not be put to grief.

- Baha’u’llah  (‘Prayers and Meditations by Baha’u’llah’)

1910: Some early believers in the United States

Standing (left to right) -- Mr. Windust, Mr. Remey, Mrs. True, Mr. Lesch Mrs. Brush, Mr. Hall, Mr. Brush, Mr. Chase, Mr. Jacobsen. Seated (left to right) -Mr.Scheffler, Mr. Struven, Mr. Agnew, Mr. Woodworth, Mr. Fuller

1892: The Passing of Baha'u'llah

As a child, Baha’u’llah was a little short in stature

It is related that one day, when Baha’u’llah was seven years old, as He was walking His parents were watching Him, and His mother remarked that He was a little short in stature. His father replied: 'That matters not. Do you not know how intelligent He is and what a wonderful mind He has!'  

- Balyuzi  (‘Baha’u’llah, The King of Glory’)

What people “of insight” and those with “discerning eye” can perceive

Every man of insight confesseth Thy sovereignty and Thy dominion, and every discerning eye perceiveth the greatness of Thy [God's] majesty and the compelling power of Thy might.

- Baha’u’llah (‘Prayers and meditations by Baha’u’llah’)

The world of dream is a proof of the existence of the soul

… the human soul is exalted above all egress and regress. It is still, and yet it soareth; it moveth, and yet it is still. It is, in itself, a testimony that beareth witness to the existence of a world that is contingent, as well as to the reality of a world that hath neither beginning nor end. Behold how the dream thou hast dreamed is, after the lapse of many years, re-enacted before thine eyes. Consider how strange is the mystery of the world that appeareth to thee in thy dream. Ponder in thine heart upon the unsearchable wisdom of God, and meditate on its manifold revelations.... 

- Baha’u’llah  ('Gleanings from the Writings of Baha’u’llah'; Compilation ‘Reincarnation and the Nature and Progress of the Soul’, prepared by the Research Department of the Universal House of Justice) 

“Love manifests its reality in deeds, not only in words”

Love manifests its reality in deeds, not only in words—these alone are without effect. In order that love may manifest its power there must be an object, an instrument, a motive.

There are many ways of expressing the love principle; there is love for the family, for the country, for the race, there is political enthusiasm, there is also the love of community of interest in service. These are all ways and means of showing the power of love. Without any such means, love would be unseen, unheard, unfelt—altogether unexpressed, unmanifested!... it is necessary to have an instrument, a motive for love’s manifestation, an object, a mode of expression.

- ‘Abdu’l-Baha  (From a talk; ‘Paris Talks: Addresses given by ‘Abdu’l-Bahá in Paris in 1911-1912’)

Individual preparation for teaching the Faith

... become ye sanctified above and purified from this world and the inhabitants thereof; suffer your intention to become for the good of all; cut your attachment to the earth and like unto the essence of the spirit become ye light and delicate. Then with a firm resolution, a pure heart, a rejoiced spirit, and an eloquent tongue, engage your time in the promulgation of the divine principles... 

- ‘Abdu’l-Bahá  (‘Tablets of the Divine Plan’)

Mulla Husayn

Mulla Husayn, the first Letter of the Living, surnamed the Bábu'l-Báb (the Gate of the Gate); designated as the "Primal Mirror;" on whom eulogies, prayers and visiting Tablets of a number equivalent to thrice the volume of the Qur'án had been lavished by the pen of the Báb; referred to in these eulogies as "beloved of My Heart;" the dust of whose grave, that same Pen had declared, was so potent as to cheer the sorrowful and heal the sick; whom "the creatures, raised in the beginning and in the end" of the Bábí Dispensation, envy, and will continue to envy till the "Day of Judgment;" whom the Kitáb-i-Íqán acclaimed as the one but for whom "God would not have been established upon the seat of His mercy, nor ascended the throne of eternal glory;" to whom Siyyid Kazim had paid such tribute that his disciples suspected that the recipient of such praise might well be the promised One Himself …

- Shoghi Effendi  (‘God Passes’)

Condition of Persia at the time of the appearance of the Báb

Entrance to ancient city of Saveh, circa 1900

Persia, the birthplace of the Bahá’í Revelation, has occupied a unique place in the history of the world. In the days of her early greatness she was a veritable queen among nations, unrivaled in civilization, in power and in splendor. She gave to the world great kings and statesmen, prophets and poets, philosophers and artists. Zoroaster, Cyrus and Darius, Háfiz and Firdawsí, Sa‘dí and ‘Umar Khayyám are but a few of her many famous sons. Her craftsmen were unsurpassed in skill; her carpets were matchless, her steel blades unequaled, her pottery world famous. In all parts of the Near and Middle East she has left traces of her former greatness.

Yet, in the eighteenth and nineteenth centuries she had sunk to a condition of deplorable degradation. Her ancient glory seemed irretrievably lost. Her government was corrupt and in desperate financial straits; some of her rulers were feeble, and others monsters of cruelty. Her priests were bigoted and intolerant, her people ignorant and superstitious. Most of them belonged to the Shí‘ih sect of Muhammadans, but there were also considerable numbers of Zoroastrians, Jews and Christians, of diverse and antagonistic sects. All professed to follow sublime teachers who exhorted them to worship the one God and to live in love and unity, yet they shunned, detested and despised each other, each sect regarding the others as unclean, as dogs or heathens. Cursing and execration were indulged in to a fearful extent. It was dangerous for a Jew or a Zoroastrian to walk in the street on a rainy day, for if his wet garment should touch a Muhammadan, the Muslim was defiled, and the other might have to atone for the offense with his life. If a Muhammadan took money from a Jew, Zoroastrian or Christian he had to wash it before he could put it in his pocket. If a Jew found his child giving a glass of water to a poor Muhammadan beggar he would dash the glass from the child’s hand, for curses rather than kindness should be the portion of infidels! The Muslims themselves were divided into numerous sects, among whom strife was often bitter and fierce. The Zoroastrians did not join much in these mutual recriminations, but lived in communities apart, refusing to associate with their fellow countrymen of other faiths.

Shiraz, Persia, circa 1910