A Study of a Christlike Character – by George Townshend, Hand of the Cause (sometime Cannon of St. Patrick’s Cathedral, Dublin, Ireland)

circa 1920

To live today in deed and truth the kind of life that Jesus of Nazareth led and bade His followers lead; to love God wholeheartedly, and for God’s sake to love all mankind, even one’s slanderers and enemies; to give consistently good for evil, blessings for curses, kindness for cruelty and, through a career darkened along its entire length by tragic misrepresentation and persecution, to preserve one’s courage, one’s sweetness and calm faith in God - to do all this and yet to play the man in a world of men, sharing at home and in business the common life of humanity, administering when occasion arose affairs large and small and handling complex situations with foresight and firmness — to live in such a manner throughout a long and arduous life, and when, in the fullness of time, death came, to leave to multitudes of mourners a sense of desolation and to be remembered and loved by them all as the servant of God - to how many men is such an achievement given as it has been given in this age of ours to ‘Abdu’l-Baha?

To the historian, the psychologist, the student of comparative religion, the narrative in all its aspects has much to offer of interest and value. But to the would-be Christian of the twentieth century the personal life and character of Sir Abbas Effendi (more widely known as ‘Abdu’l-Baha) make a direct and peculiar appeal.

An ordinary man who has set himself really to follow the precepts of Christ finds himself in special difficulties today. The very understanding and knowledge of the will of Christ, as well as the performance of it, seem now less easy to attain than they were for our forefathers. The accuracy of the Gospel record not only in phrase and detail, but in larger matters likewise is, however unjustifiably, questioned by a number of scholars. The record in any case is brief and fragmentary; and the utterances attributed to the Christ are not only very few but so terse and epigrammatic that their bearing is often uncertain and they admit of diverse interpretations. The problems of the contemporary world, too, are so much more complex than those of the period in which Christ lived that His words which suited so well the conditions of the past are difficult to apply to the present. Those who profess themselves the teachers of Christendom speak, as a whole, with such different voices and offer such contradictory advice that there is much bewilderment.

The story of Tablet of Ahmad (Arabic) and reflection on its themes – by Adib Taherzadeh

The Lawh-i-Ahmad (Tablet of Ahmad) is one of the best known Tablets of Bahá'u'lláh, translated into English and many other languages. It was revealed around 1282 A.H. (1865) in honour of Ahmad, a native of Yazd. A cursory glance at the original Tablet makes it clear that Bahá'u'lláh wrote this before He was poisoned by Mirza Yahya. 

The life story of Ahmad is very interesting. An account of his life is recorded in the annals of the Faith prepared by the Bahá'í community of Ishqabad. According to this account he lived to be one hundred and died in the year 1320 A.H. (1902). In his unpublished 'History of the Faith in the Province of Yazd', Haji Muhammad-Tahir-i-Malmiri has also written a brief account of Ahmad's life. In it he states that Ahmad died at the age of one hundred and thirteen!  

Probably one of the reasons for this discrepancy is that in an Islamic community, people often did not know the date of their birth. There was no such thing as public registration of births; some parents used to record the birth of their children privately, but the individual did not care about the date. He did not attach importance to his birthday, nor did he ever celebrate it. This attitude was due to the teachings of Islam which taught man to be self-effacing and not to glory in himself. The only person whose birthday merited celebration was the Prophet of God. 

Ahmad was born into a rich and influential family in Yazd. From his early days, when he was still in his teens, he felt a great attraction towards mysticism. At that age he often secluded himself in a room in order to commune with God. His greatest hope in life was to come face to face with the promised Qá'im (Promised One of Islam). He listened to any person who would show him the way, and often sat at the feet of ascetics and dervishes who claimed to possess the divine light within them.  

However, his father and the family, who were orthodox Muslims, were perturbed by the way Ahmad was inclined towards mendicancy and asceticism. They brought much pressure upon him to relinquish his ideas, but Ahmad's indomitable spirit could not be fettered by orthodoxy. Knowing that the atmosphere of his homeland was not conducive to his spiritual development, Ahmad took the unusual step of leaving his home. In those days it was a rare occasion for a young person to leave his native town, especially without the consent of his parents. But Ahmad was driven by an irresistible force to find the essence of Truth and attain the presence of the Qá'im. 

The Development of the Institution of Huqúqu’lláh - by the Research Department at the request of the Universal House of Justice, March 1987

In one of His Tablets Bahá’u’lláh refers to this Law as ranking in importance immediately after the two great obligations of recognition of God and steadfastness in His Cause, and yet the introduction and implementation of this Law are characterized by kindness, forgiveness, tolerance and magnanimity. Although it deals with the material things of this world, it is placed among those spiritual obligations resting on the individual soul, such as prayer and fasting, the fulfillment of which is a direct responsibility of each believer towards God, not subject to the sanctions or impositions of His institutions in this world. It is, indeed, a clear expression of the priorities with which Bahá’u’lláh views the duties of mankind. First comes the spiritual, and then the material—however important in practice the latter may be.

After the Kitáb-i-Aqdas had been revealed in response to the pleas of the friends, Bahá’u’lláh withheld it from publication for some time and even then, when a number of devoted Bahá'ís, having learned of the law, endeavored to offer the Huqúqu'lláh, the payment was not accepted. The Tablets of Bahá’u’lláh show His acute consciousness of the way in which material wealth has been permitted to degrade religion in the past, and He preferred the Faith to sacrifice all material benefits rather than to soil to the slightest degree its dignity and purity. Herein is a lesson for all Bahá'í institutions for all time.

However, as the beloved Guardian explained, funds are the life-blood of the Cause. God Himself, as Bahá’u’lláh stated, has made achievement dependent on material means. Therefore, as the awareness of the friends grew. He permitted the Huqúqu’lláh to be accepted, provided the donor made the offering willingly with joy and awareness.

To receive the Huqúqu’lláh, Bahá’u’lláh brought into being one of the great Institutions of the Faith, the Trusteeship of Huqúqu’lláh.

The first to be honored with appointment as Trustee of Huqúqu’lláh was Jináb-i-Sháh Muhammad from Manshád, Yazd, who eventually received from the Blessed Beauty the title of Amínu’l-Bayán (Trustee of the Bayán). Hájí Sháh Muhammad had embraced the Faith in its early years and had the bounty of entering the presence of Bahá’u’lláh in Baghdad. The fire of love kindled in his heart made him impatient to offer his services to the Threshold of his Beloved, and this undertaking he followed until the last moment of his life, surrendering all material belongings in the path of service. Encompassed by hardship, danger and lack of means, this trusted servant of Bahá’u’lláh, in journey after journey, would carry the friends’ donations of Huqúqu’lláh and their petitions to the Sacred Threshold and, in return, bring them news and Tablets from the Blessed Perfection.

A Codification of the Law of Huqúqu’lláh - by the Research Department at the request of the Universal House of Justice, March 1987

[The numbers in parentheses refer to the paragraphs of the compilation on Huqúqu’lláh issued by the House of Justice.]

I. Preamble

Huqúqu’lláh (The Right of God) is a great law (7) and a sacred institution (72). Laid down in the Most Holy Book (Kitáb-i-Aqdas), it is one of the key instruments for constructing the foundation and supporting the structure of the World Order of Bahá’u’lláh. It has far-reaching ramifications that extend from promoting the welfare of the individual, to buttressing the authority and extending the activity of the Head of the Faith. In providing a regular and systematic source of revenue for the Central Institution of the Cause, Bahá’u’lláh has assured the means for the independence and decisive functioning of the World Center of His Faith.

By identifying this law as "The Right of God" Bahá’u’lláh has reemphasized the nature of the relationship between human beings and their Creator as a Covenant based on mutual assurances and obligations; and, by designating the Central Authority in the Cause, to which all must turn, as the recipient of this Right, He has created a direct and vital link between every individual believer and the Head of his Faith that is unique in the structure of His World Order. This law enables the friends to recognize the elevation of their economic activity to the level of divine acceptability, it is a means for the purification of their wealth and a magnet attracting divine blessings. The computation and the payment of Huqúqu’lláh, within the general guidelines set forth, are exclusively a matter of conscience between the individual and God (8, 104); demanding or soliciting the Huqúqu’lláh is prohibited (8, 9, 38, 71, 96, 104), only appeals, reminders and exhortations of a general nature, under the auspices of the institutions of the Faith, are permissible (38, 70, 99, 104, 107). That the observance and enforcement of this law, so crucial to the material well-being of the emerging Bahá’í commonwealth, should thus have been left entirely to the faith and conscience of the individual, gives substance to and sheds light on what the beloved Master calls the spiritual solution to economic problems. Indeed, the implications of the law of Huqúqu’lláh for the realization of a number of the principles of the Faith, such as the elimination of extremes of wealth and poverty, and a more equitable distribution of resources, will increasingly become manifest as the friends assume in ever greater measure the responsibility for observing it.

The fundamentals of the law of Huqúqu’lláh are promulgated in the Kitáb-i-Aqdas. Further elaborations of its features are to be found in other Writings of Bahá’u’lláh, in Tablets from ‘Abdu’l-Bahá and in letters from Shoghi Effendi and the Universal House of Justice, mostly in response to questions raised by the friends. All these major references have been compiled by the Research Department of the Universal House of Justice and separately published. A study of that compilation makes it clear that the application of the law has been progressive, and will continue to be so, as its ramifications and subsidiary rulings are elucidated.

The Epochs of the Formative Age - by the Research Department of the Universal House of Justice

5 February 1986 

To all National Spiritual Assemblies

Dear Baha'i friends,

In the letter dated 2 January 1986 written by the Universal House of Justice to the Baha'is of the world, reference was made to the inception of the fourth epoch of the Formative Age. In response to questions subsequently put to the House of Justice about the periods related to the earlier epochs of that Age, the Research Department was requested to prepare a statement on the subject. This has now been presented, and a copy is enclosed.

Kindly share this material of topical interest with the friends, as you deem fit, so that it may be studied in their deepening classes, summer schools, conferences and similar gatherings.

With loving Baha'i greetings, 

Department of the Secretariat of the Universal House of Justice 

The Epochs of the Formative Age

Prepared by the Research Department of the Universal House of Justice

Introduction

In disclosing the panoramic vision of the unfoldment of the Dispensation of Baha'u'llah, Shoghi Effendi refers to three major evolutionary stages through which the Faith must pass -- the Apostolic or Heroic Age (1844-1921) associated with the Central Figures of the Faith; the Formative or Transitional Age (1921-), the "hallmark" of which is the rise and establishment of the Administrative Order, based on the execution of the provisions of 'Abdu'l-Baha's Will and Testament; and, the Golden Age which will represent the "consummation of this glorious Dispensation."  Close examination of the details of Baha'i history reveals that the individual Ages are comprised of a number of periods-inseparable parts of one integrated whole.

In relation to the Heroic Age of our Faith, the Guardian, in a letter dated 5 June 1947 to the American Baha'is, specified that this Age consisted of three epochs and described the distinguishing features of each:

Impressions of ‘Abdu’l-Baha – by Louis G. Gregory

I am asked by the STAR OF THE WEST for impressions gathered during a recent pilgrimage to ‘Abdu’l-Baha at Ramleh and the Holy City. Now I can respond but briefly; but later I hope that a full account may be given to the friends of the Cause of all the valuable lessons received from the Perfect Man.

It is the will of ‘Abdu’l-Baha that all the friends should be united and happy in the light of the Kingdom. On one occasion Baha’u’llah said, “My Presence is happiness and peace. Hell is the hearts of those who deny and oppose.”

Today the happiness and peace of the Glory of God (Baha’u’llah) are reflected in the clear Mirror of ‘Abdu’l-Baha. Thus by meeting Him one meets all the Prophets and Manifestations of cycles and ages past. It is difficult for one to realize at the time, or for a long time afterwards, the true honor of such a meeting. To one who realizes even faintly who this Servant of God is and what powers He represents, such a meeting is high above all the honors of earth. But no soul can give adequate testimony of what ‘Abdu’l-Baha may be to any other soul. With mental and spiritual horizon more or less limited, each pilgrim discerns according to his capacity the Majesty and Power that radiate from the Center of God's Covenant.

At Ramleh, Abbas Effendi[1] might at times be seen walking about the streets. Ofttimes He would ride upon the electric tramway, making change and paying His fare in the most democratic fashion. His reception room was open to believers and non-believers alike. Upon a visit to some unfortunates one day, I asked if they knew Him. “O yes,” they responded, “He has been in this house.” Thus in one way or another thousands of persons had opportunity to see Abbas Effendi; but among these how few perceived ‘Abdu’l-Baha!

Viewed with the outer eye, He seemed about the medium height, with symmetrical features. His lineaments indicate meekness and gentleness, as well as power and strength. His color is about that of parchment. His hands are shapely, with the nails well manicured. His forehead is high and well rounded. His nose is slightly aquiline; His eyes light blue and penetrating; His hair is silvery, and long enough to touch the shoulders; His beard is white. His dress was the Oriental robes, graceful in their simplicity. On His head rested a light tarbush, surrounded by a white turban. His voice is powerful, but capable of producing infinite pathos and tenderness. His carriage is erect and altogether so majestic and beautiful that it is passing strange that anyone seeing Him would not be moved to say; “This truly is the King of men!”

A Tribute to Amatu’l-Bahá Rúhíyyih Khánum – by Violette Nakhjavání

Mary Sutherland Maxwell was born on 8 August 1910 in the Hahnemann Hospital, later known as The Fifth Avenue Hospital, in New York City. She was the only child of May Bolles, one of the foremost disciples of ‘Abdu’l-Bahá, and Sutherland Maxwell, a distinguished Canadian architect, whose home in Montreal had long been known as a place of culture and spiritual vitality. When Mary was just seven months old, in March 1911, ‘Abdu’l-Bahá wrote a Tablet to her mother, saying, “In the garden of existence a rose hath bloomed with the utmost freshness, fragrance and beauty. Educate her according to the divine teachings so that she may grow up to be a real Bahá’í and strive with all thy heart, that she may receive the Holy Spirit.” May took these injunctions to heart, striving to educate her precious, God-given daughter according to the divine teachings.

She had a full, free and happy childhood. Her only sorrows at this time, which she would speak of until late in life, were the periods of separation from her beloved mother. May Maxwell was a devoted and dedicated servant of the Cause, a member of several Bahá’í administrative bodies, as well as one of the star teachers of the Faith. She suffered greatly from the extreme cold of Montreal and her ill health would often keep her away from her home for two or more months at a time. She would go to New York or Wilmette to attend meetings, would become ill and then could not return home for several weeks. The physical attachment and spiritual kinship that connected mother and daughter was singular and strong. Rúhíyyih Khánum often said, “If Bahá’ís believed in such things as ‘soul mates’, my mother and I would be like that.”

‘Abdu’l-Bahá visited the Maxwell home for three days during the fall of 1912, when Mary was two years old. There is an especially touching story about this visit, told by ‘Abdu’l-Bahá Himself to His companions and recorded in the memoirs of A. A. Nakhjavani. ‘Abdu’l-Bahá told them: “Today I was resting on the chaise longue in my bedroom and the door opened. The little girl came in to me and pushed my eyelids up with her small finger and said, ‘Wake up, ‘Abdu’l-Bahá!’ I took her in my arms and placed her head on my chest and we both had a good sleep.” When Rúhíyyih Khánum repeated this story in later years she used to say that once when her mother complained to ‘Abdu’l-Bahá that she was naughty, the Master had said,

“Leave her alone. She is the essence of sweetness.”

May Maxwell with Mary Maxwell
as a baby

The traditional educational methods of the time tended to be rigid and authoritarian, narrow-minded and dictatorial, and May was concerned to provide her daughter with the “freedom” which ‘Abdu’l-Bahá had prescribed. For Mary’s early training, May established the first Montessori school in Canada in the Maxwell home. Mary also had a year of schooling in Montreal, a few months in Chevy Chase Country Day School in Maryland, another year in Weston High School in Montreal, and was tutored at home by governesses and private teachers. Later she became a part-time student at McGill University.

Despite these inconsistencies of education she was to become a well-read and knowledgeable person, with a consuming interest in a variety of subjects. Her thirst for acquiring knowledge was insatiable and throughout her life she clipped articles from the daily papers which caught her attention because they reflected Bahá’í themes or subjects of particular interest to her. And however arbitrary and independent may have been her formal intellectual education, there are clear indications that her spiritual training was pursued with rigour and unrelenting discipline. It was a training whose hallmark was love and whose main characteristic was obedience to the Covenant.

The grandeur of the House of Justice – by Hand of the Cause William Sears, 1981

[A letter from the Hand of the Cause of God William Sears to members of the Continental Board of Counsellors and National Spiritual Assemblies in Africa.]

"The National Spiritual Assemblies, like unto pillars will be gradually and firmly established in every country on the strong and fortified foundations of the Local Assemblies. On these pillars, the mighty Edifice, the Universal House of Justice, will be erected, raising high its noble frame above the world of existence. The unity of the followers of Bahá’u’lláh will thus be realized and fulfilled from one end of the earth to the other… and the living waters of everlasting life will stream forth from that fountain-head of God’s World Order upon all the warring nations and peoples of the world, to wash away the evils and iniquities of the realm of dust, and heal man‘s age-old ills and ailments.

"Then will all our cherished hopes and aspirations be realized, the tree of our endeavours bear fruit, ... and the hidden powers of the Cause of our Lord and God be fully manifested. Then will be unveiled to our eyes the in- auguration of an era the like of which has never been witnessed in past ages." — Shoghi Effendi

August 4, 1981

Beloved Friends, Colleagues, and fellow Bahá’is:

On my second visit to the Holy Land this year on a special project, I was once again made keenly aware of the majesty and grandeur of our Supreme Universal House of Justice. Each time I am with them the joy and wonder of those days in the presence of our beloved Guardian come rushing back upon me, and I say to myself: "I have made another pilgrimage!"

How often every Bahá’í has said. What a blessing it would have been if only we had seen the Precious Báb, or been in the presence of the Blessed Beauty, Bahá’u’lláh, or could have visited the Holy Land when the Beloved Master was there. Many of us have looked upon the face of the beloved Guardian. Still more, however, have been deprived of all these past bounties and blessings.

Suddenly I realized that each one of these great blessings was ours all over again! Little by little it became clear to me that there were no such days as these very days we are living in now! These are the very days which the Báb, Bahá’u’lláh, ‘Abdu’l-Bahá and our beloved Guardian had sacrificed their lives to bring to reality. These days!

I said to myself, do we really understand and appreciate who it is that sends that Book, that Compilation, that Letter to us from the side of the Mountain of God? I vowed to myself that the next time I received a Letter or a Message from the Universal House of Justice, I would look upon it with new eyes, and listen to their words of guidance and instruction with new ears.

‘Thrilled to my fingertips’

The Case of the Bahá’í Minority in Iran: – a 1993 review of the history of the persecution of Baha’is in Iran and the success the community has had in using the U. N. system in their defense - by Douglas Martin

The experience of the Baha'is of Iran is a classic case of the violation of human rights, produced by religious intolerance. Prior to the Islamic revolution a deep-seated prejudice against the Baha’is and their religion characterized not only Iran’s Islamic clergy and the illiterate masses, but also many among the country's educated elite and middle class. The prejudice was widespread and communicated itself to many Western observers. Michael Fischer, a generally sympathetic commentator on the revolution notes, for example, that even the exercise of routine civil functions by Baha’is was seen as proof of a “Baha’i conspiracy.”[1] Richard W. Cottam, author of Nationalism in Iran, pointed out the problem of even discussing the subject of the Baha’i Faith in a country in which the word “Bábí” has long been freely used as an epithet, along with such words as “infidel,” to describe anyone to whom the speaker is strongly opposed.[2] This prejudice is probably the most important point to grasp for an observer wishing to understand the situation of the Baha'is in modern Iran. The second point is that, in the land of the Baha’i Faith’s origin, the prejudice is, paradoxically, combined with an almost universal ignorance of the religion’s nature, teachings, and history. For over a century a curtain of silence has surrounded the subject. The Baha'i community has consistently been denied the use of any means of communication with the general public: radio, television, newspapers, films, the distribution of literature, or public lectures. The academic community in Iran has studiously ignored the existence of the worldwide Faith founded there; the subject has never been treated in any university courses or textbooks. Indeed, census figures which provided statistics on all of the other religious and ethnic minorities in Iran have consistently been omitted for the Baha'i community, the largest religious minority of all.[3] Coupled with this calculated general neglect, the public mind has been subjected, for decades, to abusive propaganda from the Shi’ah Muslim clergy, in which the role of the Baha’i community in Iran, its size, its beliefs, and its objectives have been grossly misrepresented.

Both the ignorance and the prejudice are connected with the tragic events that surrounded the beginning of the Bábí and Baha'i Faiths in nineteenth-century Persia. It may help in clarifying the events of the past decade if this background is briefly reviewed.

Historical Background

The Baha'i Faith came into existence through the teachings of two successive Founders. The first, a young Persian merchant known to history as the Báb, announced in Shiraz, in May 1844, that He was the bearer of a Revelation from God, whom the Shi'ah branch of Islam had long expected under the title “the Twelfth Imam."[4] The world stood, He said, on the threshold of an era that would witness the restructuring of all aspects of life. The challenge to humanity was to embrace these changes by undertaking a transformation of its moral and spiritual character. Central to the Báb's teaching was the announcement of the imminent appearance of yet a second Divine Messenger, one who would address all the peoples of the world.[5] During the course of widespread attacks on His followers, incited by the Muslim clergy, the Báb was executed in the city of Tabriz, in 1850. There followed throughout Persia a horrific series of massacres of followers of the new religion. These pogroms aroused the revulsion of Western diplomats and scholars, and deeply scarred the Persian psyche, inspiring an effort to justify the killing of thousands of innocent people by excoriating the victims' beliefs and intentions.

Letter from May Maxwell to Mason Remey – describing how Thomas Breakwell became a Baha’i

Montreal, Canada, Dec. 3, 1913

Dear Bahai brother:

. . . Regarding Thomas Breakwell, you will remember the year and the month that he came to me in Paris. when I was staying with Mrs. Jackson. I do not remember the date but I remember all the facts. Early in the spring my mother had written to ‘Abdu’l-Baha asking permission for me to leave when she and my brother would be leaving to spend the summer in Brittany. A Tablet had come in reply in which this permission was refused and ‘Abdu’l-Baha said as far as it was possible, not to absent myself from Paris at all. Then Mirza-Abul-Fazl wrote explaining the circumstances to him and asking for permission for me to leave. But the time came for my mother and brother to leave the city and the permission had not yet come. They closed the apartment and I went to stay with Mrs. Jackson.

During that month I spent in Paris we had wonderful meetings, Mons. Dreyfus and others received the teachings at that time. I had known, the previous winter, a Mrs. Milner who was a friend of Lillian James. She had gone to America and returned and on the steamer coming back she had met Thomas Breakwell. She had told him nothing of the teachings, but had spoken of me as a special friend in Paris, whom she wished to have him meet, and the day after they arrived in Paris, she brought him to my little apartment at Mrs. Jackson's.

I shall never forget opening the door and seeing him standing there. It was like looking at a veiled light. I saw at once his pure heart, his burning spirit, his thirsty soul, and over all was cast the veil which is over every soul until it is rent asunder by the power of God in this day. As I opened the door, Mrs. Milner said "he was a stranger and she took him in," then when we were seated she told me that he was a young Englishman who had been living in the southern states of America and that he was a Theosophist.

He stayed a short time. As he was leaving, he said that Mrs. Milner had told him that I had received some teachings which had had a great effect on my life and although he was only going to be in Paris a few days, he would like to call to see me and hear what I could tell him. We made an appointment for the following morning and then he left.

Táhirih's Message to the Modern World - by Martha Root

[Transcript of a radio address, Sunday April 21, 1940]

I am happy to speak to you this evening about one of the greatest young women in the world, one of the most spiritual, one of the greatest poets of Iran, and the first woman of her time in Central Asia to lay aside the veil and work for the equal education of the girl and the boy. She was the first suffrage martyr in Central Asia. The woman suffrage movement did not begin with Mrs. Pankhurst in the West, but with Táhirih, also often called Qurratu’l-‘Ayn of Iran. She was born in Qazvín, Persia, in 1817.

Picture to your mind one of the most beautiful young women of Iran, a genius, a poet, the most learned scholar of the Qur’an and the traditions, for she was born in a Muhammadan country; think of her as the daughter of a jurist family of letters, daughter of the greatest high priest of her province and very rich, enjoying high rank, living in an artistic palace, and distinguished among her young friends for her boundless, immeasurable courage. Picture what it must mean for a young woman like this, still in her twenties, to arise for the equality of men and women, in a country where, at that time, the girl was not allowed to learn to read and write!

The Journal Asiatic of 1866 presents a most graphic view of Táhirih, the English translation of which is this: “How a woman, a creature so weak in Iran, and above all in a city like Qazvín where the clergy possess such a powerful influence, where the ‘Ulamás, the priests, because of their number and importance and power hold the attention of the government officials and of the people, how can it be that in such a country and district and under such unfavourable conditions a woman could have organized such a powerful party of heretics? It is unparalleled in past history.”

As I said, in her day girls were not permitted to learn to read and write, but Táhirih had such a brilliant mind, and as a child was so eager for knowledge that her father, one of the most learned mullás of Irán, taught her himself and later had a teacher for her. This was most unusual, for in her day girls had no educational opportunities. She outdistanced her brothers in her progress and passed high in all examinations. Because she was a woman they would not give her a degree. Her father often said what a pity she had not been born a son, for then she could have followed in his career as a great mullá of the Empire.

The Guardian and the East – by Hand of the Cause Ali-Akbar Furutan

This servant twice had the bounty of going to the Holy Land, achieving his heart's desire by attaining the presence of the beloved Guardian of the Cause of God. This privilege has been and will ever be a source of great pride and joy for me in both this world and in the world to come.

After the passing of the beloved Master, the Mystery of God, the mantle of authority fell on Shoghi Effendi, who was the "most distinguished branch," "the Priceless Pearl," "the interpreter of the Word of God" and His "Sign on earth." It was he who was charged, through the provision of the Will and Testament of the Center of the Covenant of the Ancient Beauty with the leadership of the people of Baha in both the East and the West. It was he who, during thirty-six years of Guardianship took the Cause of God to such heights of ascendancy as to astonish all people.

In this essay, this servant wishes to describe briefly the conditions of the beloved friends in Iran and its neighboring countries, and to review the achievements of the Cause after the passing of 'Abdu'l-Baha, during the Guardianship of Shoghi Effendi. Thus, it will become clearer to the reader what bounty, what felicity and honor there is in being under the protecting shade of the Center of the Covenant of the Almighty.

When Shoghi Effendi assumed the office of Guardianship in 1922, only one spiritual assembly, known as the "Spiritual Assembly of Tehran," existed in Iran, the cradle of the Cause of God, and that assembly had been founded at the instruction of 'Abdu'l-Baha. Fifteen notable believers of the capital and four Hands of the Cause God comprised its membership. In Russian Turkistan, in the cities of Ishqabad and Marv, and in the Caucasia in Badklibih there also existed a spiritual assembly that attended to the affairs of the friends there.

The Challenge and Promise of Bahá'í Scholarship - by the Research Department of the Universal House of Justice, 1981

[This memorandum was referenced in a letter written on behalf of the Universal House of Justice dated 3 January 1979 to the Participants in the Baha'i Studies Seminar held in Cambridge on 30 September and 1 October 1978; 'Messages from the Universal House of Justice 1963-1986'. It was published in the Bahá'í World, vol. 17, pages 195-196.]

Bahá'í scholarship is of great importance in the development and consolidation of the Bahá’í community. Historical research, orientalism and Islamic studies are obvious fields in which Bahá’ís can render great service to the Faith; there are many others. Indeed, it is not difficult to visualize the House of Justice, as Baha’u’llah's World Order unfolds, requiring the services of distinguished Bahá’í scientists in all fields.

Inevitably a number of problems will confront Bahá’í scholars, who will themselves have to discover the solutions, both empirically and otherwise. Nonetheless it may be useful to offer at this early stage of the development of Bahá’í scholarship a few thoughts on these matters.

It has become customary in the West to think of science and religion as occupying two distinct — and even opposed — areas of human thought and activity. This dichotomy can be characterized in the pairs of antitheses: faith and reason; value and fact. It is a dichotomy which is foreign to Bahá’í thought and should be regarded with suspicion by Bahá’í’ scholars in every field. The principle of the harmony of science and religion means not only that religious teachings should be studied in the light of reason and evidence as well as of faith and inspiration, but also that everything in creation, all aspects of human life and knowledge, should be studied in the light of revelation as well as in that of purely rational investigation. In other words, a Bahá’í scholar, when studying a subject, should not lock out of his mind any aspect of truth that is known to him.

The Greatest Name – by Thornton Chase

"Abha” is the Greatest Name of God revealed to us in this age. God, the Infinite, who is above ascent or descent, beyond perception, knowledge or comprehension, is nameless as far as man is concerned. A name of anything expresses the qualities or manifestations of that thing. The essence of nothing whatever is known. The essence of everything is nameless. Therefore, the Greatest Name of God is the Name of His highest manifested attributes. The highest appearance of Himself which can be perceived by any creature anywhere in existence—that Name is "Abha." Its meaning is Splendor or The Most Shining Glory. It is The Most Holy Outpouring, The Radiant Energy from the Unseen, Unknown Infinite Entity.

Anything to appear must have some one to see it. No creature of existence can ever see the Infinite and, therefore, it is impossible for the Infinite to have a name; but the Highest Quality or Manifestation of that Infinite, which can be perceived by any creature in existence, can have a name and that name is "Abha." It is Light.

"Baha" is the same name on a different plane. "Baha" is the name of the Manifestation in humanity to human kind. "Abha" is the name of that Manifestation in His Heavens or Spiritual Spheres.

"Abha" is the highest, superlative Manifestation that can be perceived only by the highest possible existences.

God, the Infinite, is the Pre-Existent, which does not mean as to time, but as the Cause of causes. He is not a part of existence. He, Himself, is outside of all existences, but manifests Himself through all existence as the light from a flame manifests itself throughout a crystalline room. He, unknown in Himself, manifests His Glory through His chosen and prepared Representative in existence. That Representative among mankind is Baha’u’llah, the Glory of God, the Word Incarnate, the visible humanized Word. Above it is the Glory of God, the Word Invisible. Light Itself.

"Allah-u-Abha” is the Greeting of the Greatest Name. It is the Greeting of the Supreme Kingdom. "Ya Baha’u’l-Abha" is an exclamation. It means: O Thou, the Glory of the Most Glorious!

(Star of the West, vol. 4, no. 11, September 27, 1913)

Some Memories of the Sojourn of ‘Abdu’l-Baha in Paris, October-December 1911 – by Sitarih Khanum, Lady Blomfield

Much has been written of the journeys of 'Abdu'l-Baha, 'Abbas Effendi. Having been released from the prison fortress of 'Akka, after forty years of captivity, He set Himself to obey the sacred charge laid upon Him by His Father, Baha'u'llah. Accordingly He undertook a three years' mission into the Western World. He left the Holy Land and came to Europe in 1911. During that and the two following years, He visited Switzerland, England, Scotland, France, America, Germany and Hungary.

When the days of 'Abdu'l-Baha's first visit to London (in the autumn of 1911) were drawing to a close, His friends, Monsieur and Madame Dreyfus-Barney, prepared an apartment for His residence whilst in the French capital. It was charmingly furnished, sunny, spacious, situated in the Avenue de Camiiens (No.4) whence a flight of steps led into the Trocadero Gardens. Here the Master often took solitary, restful walks. Sheltered in this modern, comfortable Paris flat, He whom we revered, with secretary servitors and a few close friends, sojourned for an unforgettable nine weeks.

I shall try to describe some of the events which took place, but these events owe their significance to the atmosphere of otherworldliness which encompassed the Master and His friends. We, at least some of us, had the impression that these happenings became, as it were, symbols of Sacred Truths.

Who is this, with branch of roses in His hand, coming down the steps? A picturesque group of friends (some Iranians wearing the kola [hat], and a few Europeans following Him, little children coming up to Him. They hold on to His cloak, confiding and fearless. He gives the roses to them, caressingly lifting one after another into His arms, smiling the while that glorious smile which wins all hearts.

Again, we saw a cabman stop his fiacre, take off his cap and hold it in his hands, gazing amazed, with an air of reverence, whilst the majestic figure, courteously acknowledging his salutation, passed by with that walk which a friend had described as "that of a king or of a shepherd."

The Path to God – by Dorothy Baker

Revelation, the Path to God, has been progressive. Early man could understand a little truth; later he could assimilate great truth. Fundamentally the truth was one. With each appearance of truth, a rebirth of powers has attended it; man has been imbued with divine ideals, and an ever-advancing civilization has taken new steps forward. The miracle of new social power is accompanied by the appearance of a Master Teacher. The lettered Jews sprang from the spiritual genius of Moses; the glory of ancient Persia reflected the fire of Zoroaster; unfolding Europe lifts her spires to the glorious Nazarene; the architecture, astronomy, and poetic genius of the Muslim world in the middle centuries bespeak the gift of Muhammad. "He hath ordained," writes Baha'u'llah, "that in every age and dispensation, a pure and stainless Soul be made manifest in the kingdoms of earth and heaven."

To the individual, this is always an invitation to sit at the feet of the Master Teacher and renew his own powers. Laying aside the fears imposed today by tradition, the seeker of the Path fearlessly looks for the stainless mirror of his age. The Jew who knows the majesty of Moses, the Christian who longs to touch the garment hem of Jesus; these are the souls schooled in adoration. The illumined Writings of Baha'u'llah will bring to these, and to the untutored millions, the light of renewed faith and the means of traveling with sovereign power the immeasurable distances of the Path to God.

The Words of Baha'u'llah, coming as a part of the unending outpouring of the Word of God through the ages, act as the water of life upon the thirsty soul, refreshing, cheering, and bringing forth the powers of the seeker. Every life needs the emphasis of the love of God, but some cast about for a lifetime, failing to find this Holy Grail of spiritual health and joy. Just as bodies are sometimes lacking in the food elements that produce health, the soul sometimes stands in need of a divine physician who can prescribe the missing elements for spiritual success. The few thoughts given here are chosen from the unlimited mine of wisdom and explanation offered in the Baha'i Writings. Space permits mention of only a few.

Power through prayer

Faculties long allowed to rust must be called into activity. Man becomes like a stone unless he continually supplicates to God. Prayer is the great quickener. There is no human being who is not in need of prayer. ‘Abdu'l-Baha said, "O thou spiritual friend! Thou hast asked the wisdom of prayer. Know thou that prayer is indispensable and obligatory, and man under no pretext whatsoever is excused from performing the prayer unless he be mentally unsound, or an insurmountable obstacle prevent him." The sincere seeker, however, often asks, "Why pray, since God knows our needs?" In response, Baha'u'llah and 'Abdu'l-Baha mention many of the benefits of prayer:

The sufferings of Bahá’u’lláh and their significance – by George Townshend, M.A.

The Prayers and Meditations of Bahá’u’lláh which the beloved Guardian has given us is in large measure an intimate remembrance of the Redeemer's sufferings. And Bahá’u’lláh wished us to meditate on these sufferings. In the Tablet of Ahmad He says: "Remember My days during thy days, and My distress and banishment in this remote prison."

In a great poem known as the Fire Tablet He records at length the tale of His calamities and writes at the close:

"Thank the Lord for this Tablet whence thou canst breathe the fragrance of My meekness and know what hath beset Us in the path of God." He adds: "Should all the servants read and ponder this, there shall be kindled in their veins a fire that shall set aflame the world."

True religion in all ages has called on the faithful to suffer. On the one hand it brings to mankind a happiness in the absolute and the everlasting which is found nowhere but in religion. No unbeliever knows any joy which in its preciousness can be compared to the joys of religion. "The true monk," it has been said, "brings nothing with him but his lyre."

On the other hand Heaven is walled about with fire. This bliss must be bought at a great price. So it has ever been in all religions of mankind.

An ancient hymn of India proclaims a truth as real now as it was in distant times:

The way of the Lord is for heroes. It is not meant for cowards.

Offer first your life and your all. Then take the name of the Lord.

He only tastes of the Divine Cup who gives his son, his wife, his wealth and his own life.

He verily who seeks for pearls must dive to the bottom of the sea, endangering his very existence.

Death he regards as naught; he forgets all the miseries of mind and body.

He who stands on the shore, fearing to take the plunge, attains naught.

The path of love is the ordeal of fire. The shrinkers learn from it.

Those who take the plunge into the fire attain eternal bliss.

Those who stand afar off, looking on, are scorched by the flames.

Love is a priceless thing only to be won at the cost of death.

Those who live to die, those attain; for they have shed all thoughts of self.

Those heroic souls who are rapt in the love of the Lord, they are the true lovers.

All the founders of religions have had to endure rejection and wrong, and as mankind grew more and more mature and the victory of God nearer, these wrongs, these sufferings have grown more and more severe continually.

1932: Visiting the resting place of Mulla Husayn at Fort Tabarsi – by Keith Ransom-Kehler

In my last letter we had been heartily welcomed by the Friends of Kafsha Kula, when I had to stop writing.

It was the end of a strenuous day, for before leaving Sari we had packed; gone to be photographed in the beautiful garden given by Abdul Molaki for the new Haziratu'l- Quds, been driven three times into the ditch by an inexperienced driver taking me over the new road built for my coming; met and addressed the Ahbab [Baha’i friends] of Mafruzac; commemorated the martyrdom of Mulla Ali Jan; said poignant goodbyes, which is always a stirring emotional experience; greeted, in passing, the Friends of Shahid, and then participated in the welcoming ceremonies of Kafsha Kula.

The challenge to science today is to unlock the energies resident in the atom and release them for human utility. If some inspired person could find a method of utilizing the flea power of Persia, the land would become, over-night, the greatest producer in the world. But even the fleas, which made riot with our unaccustomed flavor, were unable to detract from the joy of this memorable meeting.

To our intense relief the rains were holding off although it was November; but when we arose to find a grey morning we were urged to make an early start for Shaykh Tabarsi, lest bad weather detain us.

It is three miles across a wide river ford and through barren rice-paddies (the crop had been long harvested) from Kafsha Kula to the site of the Fort so heroically defended against an entire imperial army by three hundred and thirteen men -- not seasoned soldiers, not the grizzled veterans of many campaigns, like their opponents, but youthful students unaccustomed to arms and accoutrements, and long trained in the cloistered life of metaphysical argument and disquisition.

In the record of humanity we find no parallel to their accomplishment. Alexander's army of thirty thousand defeated the Persian forces of six hundred thousand fighting one to twenty; but they were a military organization, reared to "stratagems and sports." Quddus, Mulla Husayn and their followers, without previous training, without adequate supplies, with nothing but a flaming faith and an unquenchable devotion to their Lord, the Báb, repulsed not once, but again and again, one to a thousand, the forces arrayed against them.

The Martyr-Prophet of a World Faith – by William Sears

The blistering July sun glared from the barrels of seven hundred and fifty rifles, awaiting the command to fire and to take His life.

He seemed so young to die, barely thirty, and He was handsome, gentle, confident. Could He possibly be guilty of the shocking crime of which He was accused?

Thousands of eager spectators lined the Public Square. They crowded along the roof-tops overlooking the scene of death. They wanted one last sight of Him for He was either good or evil, and they were not sure which.

It was high noon, July 9, 1850, in a parched corner of Persia, the barracks square of the sundrenched city of Tabriz.

The chain of events leading to this scene began in 1844. It was in an age of religious fervor. Everywhere men were preaching the return of Christ. They urged the world to prepare for it. Wolff in Asia, Sir Edward Irving in England, Leonard H. Kelber in Germany, Mason in Scotland, Davis in South Carolina, and William Miller in Pennsylvania all agreed that their studies of the Scriptures clearly showed that the hour for Christ's return was at hand.

James Russell Lowell's poem "The Crisis" was written in that very hour of Advent enthusiasm:

"Once to every man and nation

comes the moment to decide.

Some great cause, God's new Messiah ... "

The years between 1843 and 1847 were generally accepted as the time for the return of Christ. Careful study of the prophecies had simultaneously led Bible scholars and students in different parts of the world to these fateful years.

Did the years between 1843-1847 pass with no sign of the return of Christ? Or were these years comparable to those which followed the birth and enunciation of Christ's original message? Years which passed with no visible sign to the people of Palestine that the Promised One had come. The crucifixion of a trouble-maker from Nazareth they had dismissed from their minds. Was the story to wait, as it had waited in the time of Jesus, for over one hundred years before it began to reach the consciousness of the people? Was the story of Calvary to be retold at an execution post in the public square of Tabriz?

And during 1844, in Persia, this story had its beginning.

It was the eve of May 23rd in Shiraz, the "city of nightingales and blue tile fountains." Shiraz, in what was once the ancient province of Elam given by Daniel, the Prophet, as the place of vision in the latter days and mentioned in the book of Jeremiah: "And I will set my throne in Elam."

A young man declared that He was the one foretold in all the holy books of the past. He said He had come to usher in a new era, a new springtime in the hearts of men. He was called "The Báb" which means the door or the gate. His teaching was to be the gateway to a new age of unity: The world is one country and mankind its citizens; there is only one religion and all the prophets have taught it.

The Old Churches and the New World-Faith – by George Townshend, M. A. (Oxon) (Sometime Canon of St. Patrick's Cathedral, Dublin, and Archdeacon of Clonfert)

Having identified myself with the Faith of Baha'u'llah and sacrificed my position as a canon and a dignitary of the Church of Ireland that I might do so, I now make this statement on the relation of this Faith to Christianity and to the Churches of Christ.

It is submitted to all Christian people in general but more especially to the bishops and clergy and members of my own communion, with the humble but earnest and urgent request that they will give it their attention as a matter of vital concern to the Church. Only through an impartial investigation of the Cause of Baha'u'llah will they find, I fully believe, a means of reviving the fortunes of the Church, of restoring the purity and the power of the Gospel and of helping to build a better and more truly Christian world.

Baha'u'llah (Whose approaching advent had been announced in Persia nineteen years before by His prophetic Herald, the Báb, Himself a world-famous figure) made His public declaration as a Messenger of God in Baghdad in the year 1863. He affirmed that His appearance fulfilled the promised Return of Christ in the glory of the Father. He brought a Teaching which though ampler and fitted to a more advanced Age was in spirit and purpose the same as that of Christ. He revealed those "other things" which Jesus told His disciples He had to give them but which they could "not bear" at that time. His mission was to bring the work of Christ to its completion and realization, to reconstruct the social order of the world and build the long-promised Kingdom of God in very fact.

He addressed individual letters or specific messages to the monarchs of the West and to the members of the various ecclesiastical orders of the Christian Churches, and directed numerous and repeated exhortations and warnings to the entire Christian world. These without exception were ignored by Christendom when they were made, and they have now been set aside and disregarded for some eighty years. During that period the long established influence of Christ in Christendom has suffered a decline so unprecedented, so precipitous that the Bishops gathering for the Lambeth Conference were greeted in the London press with the challenge that "Christianity is fighting for its life"; while the Baha'i Faith proclaimed at that time by one lone Prophet shut in a Turkish prison has spread through the whole globe, has led the constructive thought of our time, has created a spiritual world-community joining the East and the West, and is fast making good its right to a place in the age-long succession of world-faiths.

A Sampler from Mahmud’s Diary – by Marzieh Gail

We tend to forget what a star 'Abdu'l-Baha was in the worldly sense, what a dazzling personality. We would be much mistaken if we thought of Him as an ivory-tower philosopher, a desert saint or One who spent His days only among the poor-although He loved them so much. The truth is that He Who was the perfect model for all Baha'is was splendid, sophisticated, in the good sense a man of the world; that He was equally at home in a palace or a hovel, with a beggar, scholar, or prince. He excluded no class from what Queen Marie of Rumania has referred to as the "wide embrace" - the Baha'i Faith - and none excluded Him. He would enter a city unknown, and His reception room would soon be overflowing. Weak and strong, known and unknown, they sought Him out, even Persian grandees who had persecuted His followers at home. Poets addressed odes to Him, artists painted Him, photographers took His picture. A number of word pictures exist, Browne's for example of 1890:

"Seldom have I seen one whose appearance impressed me more. A tall, strongly-built man holding himself straight as an arrow, with white turban and raiment, long black locks reaching almost to the shoulder, broad powerful forehead, indicating a strong intellect combined with an unswerving will, eyes keen as a hawk's, and strongly marked but pleasing features - such was my first impression of 'Abbas Effendi... Subsequent conversation with him served only to heighten the respect with which his appearance had from the first inspired me. One more eloquent of speech, more ready of argument, more apt of illustration, more intimately acquainted with the sacred books of the Jews, the Christians, and the Muhammadans, could, I should think, scarcely be found even amongst the eloquent, ready, and subtle race to which he belongs. These qualities, combined with a bearing at once majestic and genial, made me cease to wonder at the influence and esteem which he enjoyed even beyond the circle of his father's followers. About the greatness of this man and his power no one who had seen him could entertain a doubt."

And Lady Blomfield says of Him as He was in 1912: "He wore a low-crowned taj, round which was folded a small, fine-linen turban of purest white; His hair and short beard were of that snowy whiteness which had once been black; His eyes were large, blue-gray with long, black lashes and well-marked eyebrows; His face was a beautiful oval with warm, ivory-coloured skin, a straight, finely-modelled nose, and firm, kind mouth ... His figure was of such perfect symmetry, and so full of dignity and grace, that the first impression was that of considerable height... inner glory shone in every glance, and word, and movement as He came with hands outstretched."

The Writings of the Guardian: – “precise and luminous” - by Rúhíyyih Khanum

In an age when people play football with words, kicking them right and left indiscriminately with no respect for either their meaning or correct usage, the style of Shoghi Effendi stands out in dazzling beauty. His joy in words was one of his strongest personal characteristics, whether he wrote in English—the language he had given his heart to—or in the mixture of Persian and Arabic he used in his general letters to the East. Although he was so simple in his personal tastes he had an innate love of richness which is manifest in the way he arranged and decorated various Bahá’í Holy Places, in the style of the Shrine of the Báb, in his preferences in architecture, and in his choice and combination of words. Of him it could be said, in the words of another great writer, Macaulay, that “he wrote in language ... precise and luminous.” Unlike so many people Shoghi Effendi wrote what he meant and meant exactly what he wrote. It is impossible to eliminate any word from one of his sentences without sacrificing part of the meaning, so concise, so pithy is his style....

The language in which Shoghi Effendi wrote, whether for the Bahá’ís of the West or of the East, has set a standard which should effectively prevent them from descending to the level of illiterate literates which often so sadly characterizes the present generation as far as the use and appreciation of words are concerned. He never compromised with the ignorance of his readers but expected them, in their thirst for knowledge, to overcome their ignorance. Shoghi Effendi chose, to the best of his great ability, the right vehicle for his thought and it made no difference to him whether the average person was going to know the word he used or not. After all, what one does not know one can find out. Although he had such a brilliant command of language he frequently reinforced his knowledge by certainty through looking up the word he planned to use in Webster’s big dictionary. Often one of my functions was to hand it to him and it was a weighty tome indeed! Not infrequently his choice would be the third or fourth usage of the word, sometimes bordering on the archaic, but it was the exact word that conveyed his meaning and so he used it. I remember my mother once saying that to become a Bahá’í was like entering a university, only one never finished learning, never graduated. In his translations of the Bahá’í writings, and above all in his own compositions, Shoghi Effendi set a standard that educates and raises the cultural level of the reader at the same time that it feeds his mind and soul with thoughts and truth....

The supreme importance of Shoghi Effendi’s English translations and communications can never be sufficiently stressed because of his function as sole and authoritative interpreter of the Sacred Writings, appointed as such by ‘Abdu’l-Bahá in His Will. There are many instances when, owing to the looseness of construction in Persian sentences, there could be an ambiguity in the mind of the reader regarding the meaning. Careful and correct English, not lending itself to ambiguity in the first place, became, when coupled with Shoghi Effendi’s brilliant mind and his power as interpreter of the Holy Word, what we might well call the crystallizing vehicle of the teachings. Often by referring to Shoghi Effendi’s translation into English the original meaning of the Báb, Bahá’u’lláh, or ‘Abdu’l-Bahá becomes clear and is thus safeguarded against misinterpretation in the future. He was meticulous in translating and made absolutely sure that the words he was using in English conveyed and did not depart from the original thought or the original words. One would have to have a mastery of Persian and Arabic to correctly understand what he did....

The Guardian was exceedingly cautious in everything that concerned the original Word and would never explain or comment on a text submitted to him in English (when it was not his own translation) until he had verified it with the original.

(‘The Priceless Pearl’)

The Missionary as Historian: William Miller and the Baha’i Faith – by Douglas Martin

A review of William McElwee Miller’s THE BAHA’I FAITH: ITS HISTORY AND TEACHINGS (S. Pasadena, CA: William Carey Library, 1974), 358 pages, appendices, index. 

“We are dealing ... not with what we would like to believe, but with historical facts established beyond a doubt which we cannot but accept.” — William Miller 

William McElwee Miller is a man with an obsession. Although by profession a Presbyterian clergyman, and for forty years employed in that Church’s missions in Persia, Rev. Miller has focused a great part of his energies as a writer and as a public lecturer on the subject of the Bahá’í Faith. The two books he has written are both on that topic (1), as are a third work on which he collaborated with the Reverend E. E. Elder, (2) and a number of articles published in the religious press. His most recent book, ‘The Baha’i Faith: Its History and Teachings’ may be fairly regarded as the final flowering of this lifetime preoccupation. 

To say this should not suggest that Rev. Miller regards his subject with any affection. He briefly acknowledges that the Baha’i Faith has become a worldwide religious force to be taken seriously. In speaking of The Bahá’í World, the fourteen-volume summary of the Faith’s activities since 1925, he says: “Whoever peruses [these volumes] ... will be impressed by the fact that the Bahá’í Faith is indeed a world Faith.” He groups it in this respect with Christianity and Islam, whose “field is the world.” (3) Such a judgment is in itself no small admission. In his initial assessment, written in 1931, Rev. Miller dismissed the Bahá’í Faith as “a dying movement,” a minor “sect” which was on the point of disappearing entirely from the world scene: “It is only a matter of time until this strange movement ... shall be known only to students of history.” (4) His latest book would, therefore, have benefited greatly from even a brief explanation of so startling a change of mind. 

What has not changed is Rev. Miller’s very negative view of the youngest addition to the world’s religions. Essentially, the Bahá’í Faith which he pictures for his readers is a product of a century-long conspiracy conceived by persons of the basest character and motive. Its present-day followers (whose own spiritual life Rev. Miller assesses as in no way distinguished) are entirely deceived as to their Faith’s real nature. Its laws and teachings are either superficial, harmful, or irrelevant to mankind’s needs. Its administrative order is “a dictatorship.” 

Baha’u’llah as Protector – by Mabel Hyde Paine

In whatever way we view Baha'u'llah, awe and wonder and an inability to comprehend must loom large in our attitude. An early pilgrim wrote of 'Abdu'l-Baha, "As we gazed on Him I realized that we could in no way comprehend Him; we could only love Him, follow Him, obey Him and thereby draw nearer to His beauty. I understand that we could not fathom the mystery of His being, we could only hope to be engulfed therein." [1] How much more, even, is this true of Baha'u'llah.

Yet, as Baha'is, we are not shut out as by a veil from Him. We recognize in Him the living Word of God, that same Word of which St. John wrote: "In the beginning was the Word and the Word was with God and the Word was God. The same was in the beginning with God. All things were made by Him and without Him was not anything made that was made. In Him was life and the life was the light of men.  ... And the Word became flesh and dwelt among us and we beheld His glory, the glory as of the only begotten of the Father."[ 2] As Baha'is we have the enlarged conception of "the Only Begotten of the Father", that it applies to all the great Messengers or Manifestations of God. As Baha'is, adoring Baha'u'llah, we adore Jesus the Christ, Muhammad, all those great Ones who come to this earth, but Who at the same time always abide in the heaven of the creative power of God.

God has willed that these great Ones, Who were with Him from eternity and to eternity will abide with Him, should come to earth and take up the human life and live it perfectly. They are the channels through which the power of God may come to us. They are our help in troubles and in peril, our sanctuary of protection. As Isaiah put it, "A man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land." [3]

Among the ways by which we may come to an abiding sense of the reality of this protective power of the Manifestations is study of Their Words, which are deeply creative. Another way is a deep acquaintance with the lives They led while on earth.

Baha’u’llah’s Epistle to the Son of the Wolf – Notes by Marzieh Gail

This is the last major outstanding Tablet of Baha’u’llah. The last He wrote before He left us; before that happened of which the Báb has written, "all sorrow is the shadow of that sorrow."  This is the last of the hundred books He revealed for us.

It was written to a priest in Isfahan, a priest called the "Son of the Wolf". His father had spoken the words that sent the "twin shining lights," the King of Martyrs and the Beloved of Martyrs to their death. They were laid in two sandy graves near Isfahan. (Years afterward, an American woman named Keith Ransom Kehler knelt there and wept and brought them flowers; then in a few days she was stricken and died, and the friends carried her back to these same graves and buried her beside them).

This priest, Aqa Najafi, had committed the unforgivable sin: he had violated the Covenant and blasphemed against the Holy Spirit; that is, he had hated, not the lamp, not the Prophet of God as an individual -- from ignorance, or because he did not recognize Him -- but the light itself, the perfections of God which the Prophet reflects; he had hated the light in the lamp -- and "this detestation of the light has no remedy...”

This priest was, then, the most hopeless of sinners. His evil found expression in many ways, and among them was this, that with his pupils, he kicked at and trampled the martyred body of Mirza Ashraf, in Isfahan (not the Ashraf of whom we read in Gleanings; Siyyid Ashraf, whose head was cut off in Zanjan).

And yet, Baha'u'llah begins this Tablet with a prayer of repentance for Aqa Najafi to recite. He offers this breaker of the Covenant forgiveness; just as, in His Most Holy Book, He offers forgiveness to Mirza Yahya, the treacherous half-brother who tried to destroy him. This offering is a demonstration of "Badá" -- of the principle of the free operation of the Will of God, Who doeth whatsoever He willeth and shall not he asked of His doings.