People who were addressed in the Súriy-i-Mulúk (Súrih of Kings)

In a memorable Tablet, designated as the Súriy-i-Mulúk (Súrih of Kings) in which

• the Sultán himself and
• his ministers, and the kings of Christendom, and
• the French and Persian Ambassadors accredited to the Sublime Porte, and
• the Muslim ecclesiastical leaders in Constantinople, and
• its wise men and its inhabitants, and
• the people of Persia, and
• the philosophers of the world

have been specifically addressed and admonished, He thus directs His words to the entire company of the monarchs of East and West: 

- Shoghi Effendi  (‘The Promised Day Is Come’) 

How to “to effectively teach the Faith”

The beloved Guardian has stressed over and over again, that to effectively teach the Faith, the individual must study deeply the Divine Word, imbibe its life-giving waters, and feast upon its glorious teachings. He should then meditate on the import of the Word, and finding its spiritual depths, pray for guidance and assistance. But most important, after prayer is action. After one has prayed and meditated, he must arise, relying fully on the guidance and confirmation of Bahá’u’lláh, to teach His Faith. Perseverance in action is essential, just as wisdom and audacity are necessary for effective teaching. The individual must sacrifice all things to this great goal, and then the victories will be won. 

- Shoghi Effendi  (From a letter dated 30 May 1956 written on behalf of Shoghi Effendi to the Hands of the Cause in the United States; compilation: ‘Prayer and Devotional Life’, prepared by the Research Department of the Universal House of Justice, February 2019)

Requirements for strengthening each Baha’i community

A number of you have raised questions in your letters that revolve around the theme of strengthening the community. This, indeed, is a matter of fundamental importance, and every believer would do well to bear its requirements in mind. Already you have seen in the unity of thought and action achieved among the believers, in their enthusiasm and fellowship, the effect that performing your individual spiritual responsibilities has on the life of the community. There are a host of other factors that enhance the vitality of community life as well. Chief among them are the spiritual education provided to children and youth, opportunities created to deepen understanding of the teachings, gatherings held to celebrate the Nineteen Day Feast and to mark other occasions, efforts made to foster and maintain unity in all matters, assistance offered to young people and families in need, and the time spent visiting with friends and neighbours in their homes, engaging in meaningful conversation and weaving bonds of affection and solidarity.

To the degree that the principles and spirit of the Faith are reflected in the character of the community, its vitality will show forth and its individual and collective endeavours increase in efficacy. 

- The Universal House of Justice  (From a message dated 19 May 2009 addressed to the Believers in the Cradle of the Faith; online Baha’i Reference Library of the Baha’i World Center)

2023: Contemplating “the century of achievement” since 1921 that ‘Abdu’l-Baha “had set in motion”

This community—the people of Bahá, ardent lovers of ‘Abdu’l-Bahá—now millions strong, has today spread to some one hundred thousand localities in 235 countries and territories. It has emerged from obscurity to occupy its place on the world stage. It has raised a network of thousands of institutions, from the grassroots to the international level, uniting divers peoples in the common purpose of giving expression to Bahá’u’lláh’s teachings for spiritual transformation and social progress. In many a region, its pattern of building vibrant local communities has embraced thousands—and in some, tens of thousands—of souls. In such settings, a new way of life is taking shape, distinguished by its devotional character; the commitment of youth to education and service; purposeful conversation among families, friends, and acquaintances on themes of spiritual and social import; and collective endeavours for material and social progress. The Sacred Writings of the Faith have been translated into more than eight hundred languages. The raising of national and local Mashriqu’l-Adhkárs heralds the appearance of thousands of future centres dedicated to worship and service. The world spiritual and administrative centre of the Faith has been established across the twin holy cities of ‘Akká and Haifa. And despite the community’s current, all too obvious limitations when viewed in relation to its ideals and highest aspirations—as well as the distance separating it from the attainment of its ultimate objective, the realization of the oneness of humankind—its resources, its institutional capacity, its ability to sustain systematic growth and development, its engagement with like-minded institutions, and its involvement in and constructive influence on society stand at an unprecedented height of historical achievement. 

- The Universal House of Justice  (From a message dated 28 November 2023 to the Bahá’ís of the World; online Baha’i Reference Library of the Baha’i World Center)

October 2008-April 2009: “nearly eighty-thousand participants…attended” the “forty-one regional conferences across the globe!”: - “the emergence on the historical scene of an individual believer supremely confident in the efficacy of the Plan’s methods and instruments and remarkably deft at wielding them.”

Conferences throughout Togo

What a purposeful and confident community it was that celebrated its accomplishments at the midway point of the current Plan in forty-one regional conferences across the globe! What an extraordinary contrast did its coherence and energy provide to the bewilderment and confusion of a world caught in a spiral of crisis! This, indeed, was the community of the blissful to which the Guardian had referred. This was a community aware of the vast potentialities with which it has been endowed and conscious of the role it is destined to play in rebuilding a broken world. This was a community in the ascendant, subject to severe repression in one part of the globe, yet rising up undeterred and undismayed as a united whole and strengthening its capacity to achieve Bahá’u’lláh’s purpose to liberate humankind from the yoke of the most grievous oppression. And in the nearly eighty-thousand participants who attended the conferences we saw the emergence on the historical scene of an individual believer supremely confident in the efficacy of the Plan’s methods and instruments and remarkably deft at wielding them. Each and every soul of this mighty sea stood as testimony to the transforming potency of the Faith. Each and every one was evidence of Bahá’u’lláh’s promise to assist all those who arise with detachment and sincerity to serve Him. Each and every one offered a glimpse of that race of beings, consecrated and courageous, pure and sanctified, destined to evolve over generations under the direct influence of Bahá’u’lláh’s Revelation. In them we saw the first signs of the fulfilment of our hope expressed at the outset of the Plan that the edifying influence of the Faith would be extended to hundreds of thousands through the institute process. 

- The Universal House of Justice  (Ridván 2009 message to the Bahá’ís of the World; Online Baha’i Reference Library of the Baha’i World Center)

Some early tributes to Táhirih

Indeed the wondrous story of her life propagated itself as far and as fast as that of the Báb Himself, the direct Source of her inspiration.

• “Prodige de science, mais aussi prodige de beauté” is the tribute paid her by a noted commentator on the life of the Báb and His disciples.
• “The Persian Joan of Arc, the leader of emancipation for women of the Orient … who bore resemblance both to the mediaeval Heloise and the neo-platonic Hypatia,” thus was she acclaimed by a noted playwright whom Sarah Bernhardt had specifically requested to write a dramatized version of her life.
• “The heroism of the lovely but ill-fated poetess of Qazvín, Zarrín-Táj (Crown of Gold) …” testifies Lord Curzon of Kedleston, “is one of the most affecting episodes in modern history.”
• “The appearance of such a woman as Qurratu’l-‘Ayn,” wrote the well-known British Orientalist, Prof. E. G. Browne, “is, in any country and any age, a rare phenomenon, but in such a country as Persia it is a prodigy—nay, almost a miracle.… Had the Bábí religion no other claim to greatness, this were sufficient … that it produced a heroine like Qurratu’l-‘Ayn.”
• “The harvest sown in Islamic lands by Qurratu’l-‘Ayn,” significantly affirms the renowned English divine, Dr. T. K. Cheyne, in one of his books, “is now beginning to appear … this noble woman … has the credit of opening the catalogue of social reforms in Persia…”

‘Abdu’l-Baha’s meeting with children in Esslingen, Germany, April 4th, 1913

 

The believers had secured a very pretty hall, which was most beautifully decorated with greens, plants and flowers, with large and small tables near the walls and round tables in the center. About fifty children and eighty adults were present. In a smaller room adjoining the hall the children had been assembled holding flowers in their hands, forming two lines for ‘Abdu’l-Baha to pass through. It looked most beautiful as ‘Abdu’l-Baha came upstairs. He passed through a short hall and looked so pleased and delighted to see the dear children.

One of ‘Abdu’l-Baha’s Eastern attendants was overcome with feelings: "I was overcome with surprise, emotion and joy, and could not contain myself; the tears filled my eyes. It was the most beautiful, the most heavenly, the most artistic picture that I have ever seen in all my life. It was so beautiful! I cannot describe these things; one must feel them, see them. It was a glorious day for these believers, in a far-away town in Germany, to see with their own eyes the Beloved of all nations. What love! What attraction! What enkindlement these German believers have!”

The “consummation of the perfection of the realm of humanity”

The quintessence of Truth is this:

• We must all become united and harmonized in order to illumine this gloomy world;
• to abolish the foundations of hostility and animosity from among mankind;
• to perfume the inhabitants of the universe with the holy fragrances of the nature and disposition of the Beauty of Abha;
• to enlighten the people of the East and West with the light of guidance;
• to hoist the tent of the love of God and suffer each and all to enter under its protection;
• to bestow comfort and tranquillity to every one under the shade of the Divine Tree;
• to astonish the enemy by the manifestation of the utmost love;
• to make the ravenous and bloodthirsty wolves to be gazelles of the meadow of the love of God;
• to administer the taste of non-resistance to the tyrant;
• to teach long-suffering and resignation of the martyrs to the murderer;
• to spread the traces of Oneness;
• to chant the praises and glorification of the Glorious Lord;
• to raise the voice of “Ya Baha’u’l-Abha!” to the Supreme Apex and to reach the ears of the inhabitants of the Kingdom with the outcry — “Verily the earth is illumined by the lights of its Lord!”

This is reality! This is guidance! This is service! This is the consummation of the perfection of the realm of humanity! 

- ‘Abdu’l-Baha  ('Tablets of ‘Abdu’l-Baha. Vol. 2')

Hand of the Cause Ruhiyyih Khanum recounts...

The Guardian's condition immediately after the passing of 'Abdu'l-Baha

Akka 1891: British orientalist E.G. Browne meets ‘Abdu’l-Baha for the first time

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 Efendi, 'the master' (Aka) [Aqa] as he par excellence is called by the Bábís. 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.

- E.G. Browne  (Quoted by Hand of the Cause Balyuzi in ‘E.G. Browne and the Baha’i Faith’)

“We are indeed living in an age an age…witnessing a dual phenomenon”: (1) “the death pangs of an order, effete and godless”; (2)” the birth pangs of an Order, divine and redemptive”

We are indeed living in an age which, if we would correctly appraise it, should be regarded as one which is witnessing a dual phenomenon. The first signalizes the death pangs of an order, effete and godless, that has stubbornly refused, despite the signs and portents of a century-old Revelation, to attune its processes to the precepts and ideals which that Heaven-sent Faith proffered it. The second proclaims the birth pangs of an Order, divine and redemptive, that will inevitably supplant the former, and within Whose administrative structure an embryonic civilization, incomparable and world-embracing, is imperceptibly maturing. The one is being rolled up, and is crashing in oppression, bloodshed, and ruin. The other opens up vistas of a justice, a unity, a peace, a culture, such as no age has ever seen. The former has spent its force, demonstrated its falsity and barrenness, lost irretrievably its opportunity, and is hurrying to its doom. The latter, virile and unconquerable, is plucking asunder its chains, and is vindicating its title to be the one refuge within which a sore-tried humanity, purged from its dross, can attain its destiny. 

- Shoghi Effendi  (‘The Promised Day Is Come’)

Points to keep in mind when engaged in “presentation of the message of Bahá’u’lláh and the exposition of its verities”

In their presentation of the message of Bahá’u’lláh and the exposition of its verities, they have taken to heart the words of Shoghi Effendi that they must neither “hesitate” nor “falter”, neither “overstress” nor “whittle down” the truth which they champion. Neither are they “fanatical” nor “excessively liberal”. Through their constancy in teaching, they have increased their ability to determine whether the receptivity of their listener requires them to be “wary” or “bold”, to “act swiftly” or to “mark time”, to be “direct” or “indirect” in the methods they employ. 

- The Universal House of Justice  (From Ridván 2008 message to the Bahá’ís of the World; online Baha’i Reference Library of the Baha’i World Center)

Táhirih's contributions to the Cause of the Báb

• She it was who while in Karbilá—the foremost stronghold of Shí‘ah Islám—had been moved to address lengthy epistles to each of the ‘ulamás residing in that city, who relegated women to a rank little higher than animals and denied them even the possession of a soul—epistles in which she ably vindicated her high purpose and exposed their malignant designs.
• She it was who, in open defiance of the customs of the fanatical inhabitants of that same city, boldly disregarded the anniversary of the martyrdom of the Imám Husayn, commemorated with elaborate ceremony in the early days of Muharram, and celebrated instead the anniversary of the birthday of the Báb, which fell on the first day of that month.
• It was through her prodigious eloquence and the astounding force of her argument that she confounded the representative delegation of Shí‘ah, of Sunní, of Christian and Jewish notables of Baghdád, who had endeavored to dissuade her from her avowed purpose of spreading the tidings of the new Message.
• She it was who, with consummate skill, defended her faith and vindicated her conduct in the home and in the presence of that eminent jurist, Shaykh Mahmúd-i-Álúsí, the Muftí of Baghdád, and who later held her historic interviews with the princes, the ‘ulamás and the government officials residing in Kirmánsháh, in the course of which the Báb’s commentary on the Súrih of Kawthar was publicly read and translated, and which culminated in the conversion of the Amír (the governor) and his family.

“Thankfulness is of three kinds” : (1) “verbal thanksgiving”; (2) “cordial thanksgiving”; “(3) “real Thanksgiving” –> to “act in accordance with the Teachings of Baha’u’llah”

Thankfulness is of three kinds: First—verbal thanksgiving which is confined to a mere utterance of gratitude. This is of no importance because perchance the tongue may give thanks while the heart is unaware of it. Many who offer thanks to God are of this type, —their spirits and hearts unaware of thanksgiving. This is mere usage, just as when we meet, receive a gift and say "thank you," — speaking the words without significance. One may say "thank you" a thousand times, but the heart remain thankless, even sorry. Therefore mere verbal thanksgiving is without effect. But real thankfulness is a cordial thanksgiving from the heart. When man, in response to the favors of God, manifests susceptibilities of conscience, the heart is happy, the spirit is exhilarated. These spiritual susceptibilities are ideal thanksgiving.

But there is a cordial thanksgiving which comprises the deeds of man when he feels a heart gratitude which expresses itself in actions. For example, God has conferred upon man the gift of guidance and in thankfulness for this great gift certain deeds must emanate from man. To portray his gratitude for the favors of God, man must show forth deeds and actions. In response to these bestowals he must render good deeds, be self- sacrificing, kind to all the servants of God, forfeiting even life for them, showing kindness to all the creatures. He must be severed from the world, attracted to the Kingdom of Abha, the face radiant, the tongue eloquent, the ear attentive, day and night striving to attain the good pleasure of God. Whatsoever he wishes to do must correspond with the good pleasure of God. He must observe and see what is God's good pleasure and act accordingly. There can be no doubt that such commendable deeds are thankfulness for the favors of God.

‘Abdu’l-Baha’s advise on how to have a meaningful conversation about the Faith: - Find “the note of harmony which vibrates in every human heart”

In my talks with the reverend doctors of religion and men of the peace societies I have spoken the Glad tidings Baha’u’llah, but always according to their varying need and capacity. As capacities differ, the purpose must be to satisfy the degree of hunger, destroy all possible antagonism and establish a point of agreement. We cannot induce men to lay down their arms by fighting with them. War intensifies the spirit of strife. War begets war. We are peacemakers, not destroyers of peace. Therefore ‘Abdu’l-Baha finds the note of harmony which vibrates in every human heart. This is our subtle basis. Build upon it. Follow no other method. Talk about things upon which we agree and say nothing about things upon which we differ. We must disorganize humanism in order to construct a spiritual edifice in the world of humanity. This edifice is heavenly but its foundations are planted in the unity of human hearts. 

- ‘Abdu’l-Baha  (Star of the West, vol. 4, no. 1, March 21, 1913)

1941: A broad survey of the state of the world and the early beginnings of Bahá’í history

After a revolution of well nigh one hundred years what is it that the eye encounters as one surveys the international scene and looks back upon the early beginnings of Bahá’í history? 

• A world convulsed by the agonies of contending systems, races and nations, entangled in the mesh of its accumulated falsities, receding farther and farther from Him Who is the sole Author of its destinies, and sinking deeper and deeper into a suicidal carnage which its neglect and persecution of Him Who is its Redeemer have precipitated. 
• A Faith, still proscribed, yet bursting through its chrysalis, emerging from the obscurity of a century-old repression, face to face with the awful evidences of God’s wrathful anger, and destined to arise above the ruins of a smitten civilization. 
• A world spiritually destitute, morally bankrupt, politically disrupted, socially convulsed, economically paralyzed, writhing, bleeding and breaking up beneath the avenging rod of God. 
• A Faith Whose call remained unanswered, Whose claims were rejected, Whose warnings were brushed aside, Whose followers were mowed down, Whose aims and purposes were maligned, Whose summons to the rulers of the earth were ignored, Whose Herald drained the cup of martyrdom, over the head of Whose Author swept a sea of unheard-of tribulations, and Whose Exemplar sank beneath the weight of lifelong sorrows and dire misfortunes. 
• A world that has lost its bearings, in which the bright flame of religion is fast dying out, in which the forces of a blatant nationalism and racialism have usurped the rights and prerogatives of God Himself, in which a flagrant secularism—the direct offspring of irreligion—has raised its triumphant head and is protruding its ugly features, in which the “majesty of kingship” has been disgraced, and they who wore its emblems have, for the most part, been hurled from their thrones, in which the once all-powerful ecclesiastical hierarchies of Islám, and to a lesser extent those of Christianity, have been discredited, and in which the virus of prejudice and corruption is eating into the vitals of an already gravely disordered society. 
• A Faith Whose institutions—the pattern and crowning glory of the age which is to come—have been ignored and in some instances trampled upon and uprooted, Whose unfolding system has been derided and partly suppressed and crippled, Whose rising Order—the sole refuge of a civilization in the embrace of doom—has been spurned and challenged, Whose Mother-Temple has been seized and misappropriated, and Whose “House”—the “cynosure of an adoring world”—has, through a gross miscarriage of justice, as witnessed by the world’s highest tribunal, been delivered into the hands of, and violated by, its implacable enemies. 

- Shoghi Effendi  (‘The Promised Day Is Come’)

2007: The “requirements of steady growth”

Everywhere the friends had to learn the requirements of steady growth—

• to promote systematic action and to avoid distractions,
• to bring certain elements of collective decision-making close to the grassroots and
• to create communities with a sense of mission,
• to encourage universal participation and
• to accommodate different segments of society in their activities, particularly children and junior youth, the future champions of the Cause of God and builders of His civilization. 

- The Universal House of Justice  (Ridvan 2007 message to the Bahá’ís of the World)

We should “regard the Forerunner and the Founder of our Faith as identical in reality”

Furthermore, the inescapable inference from the belief in the identity of the Author of our Faith with Him Who is the Center of His Covenant would be to place ‘Abdu’l- Bahá in a position superior to that of the Báb, the reverse of which is the fundamental, though not as yet universally recognized, principle of this Revelation. It would also justify the charge with which, all throughout ‘Abdu’l-Bahá’s ministry, the Covenant-Breakers have striven to poison the minds and pervert the understanding of Bahá’u’lláh’s loyal followers.

It would be more correct, and in consonance with the established principles of Bahá’u’lláh and the Báb, if instead of maintaining this fictitious identity with reference to ‘Abdu’l-Bahá, we regard the Forerunner and the Founder of our Faith as identical in reality—a truth which the text of the Súratu’l-Haykal unmistakably affirms. “Had the Primal Point (the Báb) been someone else beside Me as ye claim,” is Bahá’u’lláh’s explicit statement, “and had attained My presence, verily He would have never allowed Himself to be separated from Me, but rather We would have had mutual delights with each other in My Days.” “He Who now voiceth the Word of God,” Bahá’u’lláh again affirms, “is none other except the Primal Point Who hath once again been made manifest.” “He is,” He thus refers to Himself in a Tablet addressed to one of the Letters of the Living, “the same as the One Who appeared in the year sixty (1260 A.H.). This verily is one of His mighty signs.” “Who,” He pleads in the Súriy-i-Damm, “will arise to secure the triumph of the Primal Beauty (the Báb) revealed in the countenance of His succeeding Manifestation?” Referring to the Revelation proclaimed by the Báb He conversely characterizes it as “My own previous Manifestation.” 

- Shoghi Effendi  (‘The Dispensation of Baha’u’llah; included in ‘The World Order of Baha’u’llah’)

 

1963-2006: Some of the broad accomplishments of the Baha’i community

The Guardian foresaw that, in succeeding epochs of the Formative Age, the Universal House of Justice would launch a series of worldwide enterprises which would “symbolize the unity and coordinate and unify the activities” of National Spiritual Assemblies.

• Over the course of three successive epochs now, the Bahá’í community has labored assiduously within the framework of the global Plans issued by the House of Justice and has succeeded in establishing a pattern of Bahá’í life that promotes the spiritual development of the individual and channels the collective energies of its members towards the spiritual revival of society.
• It has acquired the capacity to reach large numbers of receptive souls with the message, to confirm them, and to deepen their understanding of the essentials of the Faith they have embraced.
• It has learned to translate the principle of consultation enunciated by its Founder into an effective tool for collective decision-making and to educate its members in its use.
• It has devised programs for the spiritual and moral education of its younger members and has extended them not only to its own children and junior youth but also to those of the wider community.
• With the pool of talent at its disposition, it has created a rich body of literature which includes volumes in scores of languages that address both its own needs and the interest of the general public.
• It has become increasingly involved in the affairs of society at large, undertaking a host of projects of social and economic development.
• Particularly since the opening of the fifth epoch in 2001, it has made significant strides in multiplying its human resources through a program of training that reaches the grassroots of the community and has discovered methods and instruments for establishing a sustainable pattern of growth. 

- The Universal House of Justice  (From Ridvan 2006 message to the Bahá’ís of the World; online Baha’i Reference Library of the Baha’i World Center)